In the putting on of the Garments of Christs righteousnesse there is a putting off of the filthy rags of our own righteousnesse In this sense Christ cloaths only the naked and he that is cloathed savingly owneth his own nakednesse and the unrighteousnesse of his own righteousnesse Our unrighteousnesse strikes against the Law but our righteousnesse takes away grace that is against God this against God and Christ that makes us need the remedy this keeps us incurable by it that is against the command this is against the promise Gal. 3.14 that makes the Law weak Rom. 8.3 this submits not unto the strength of the Gospel Rom. 10.3 the beleever accounts much of the righteousnesse of Christ and loatheth his own Phil. 3.8 he abhorreth himself for his own high account of his own righteousness onr own righteousness is called our shame Phil. 3.15 Christs righteousnesse is our glory Isa 55.25 In the Lord shall the seed of Israel be justified and shall glory The beleever how great a sinner soever formerly though a Murtherer Adulterer Lyar c. by this one act of beleeving Jesus Christ and his righteousnesse yeeldeth more obedience unto God than ever he committed disobedience honoureth God more than ever he hath hitherto dishonoured him pleaseth God better than if he had ever continued in innocency and never sinned God makes much account of the obedience of faith because faith makes much account of the grace of God It is a name of honour unto Christ to be called Our Righteousnesse Jer. 23 6. and a name of honour to the people of God that according to their duty they are known to acknowledge Christ according to this name And this is the name wherewith He shall be called The Lord our Righteousnesse Jer. 33.16 Object Bellar. de Just l. 1. c. 10. If we are justified by faith then faith is in order before justification and consequently the act is before the object whereas on the contrary the act depends upon the object and not the object upon the act To this effect Bellarmine Answ 1. We may distinguish between the being of Justification and our being justified that is between Justification taken in an abstract sense viz. without the receiving-subject thereof namely the beleever And Justification taken in the concrete sense i. e. together with the beleever Justification considered in the abstract i. e. simply and in it self in which sense it signifieth remission of sins and righteousnesse to acceptation prepared though not yet conferred upon the Elect hath before faith a being not onely in the purpose of God but also in the Covenant between the Father and the Mediator and in the purchase of Christ This truth held forth in the Gospel makes the object of faith and thus the object is before the act Or thus distinguish between Justification actually procured and actually applied Justification was eminentially procured before faith Docet A minius Christum satisfactione sua nactum esse jus peccatorum remittendorum non peccatorum remissionem Twiss de permiss l. 2. er 4 p. 84. in respect of those who beleeved before Christ dyed when it was as entire to God to justifie for the merit sake of Christ to dye as it is now for the merit sake of Christ dead it is actually procured for those who beleeve after the death of Christ though it be not actually applied before faith This actuall procuring of Justification as did also the eminential procuring of it before Christ giveth a being to Justification as considered in it self and constitutes the object of justifying faith Justification is compared to a garment our being justified to the putting on of that garment the garment is made before it be put on Justification is compared to a pardon our being justified unto the Delinquents being pardoned the pardon is procured before the Delinquent is pardoned These then are both truths First Justification hath a being before the Elect do beleeve Secondly That the Elect are not justified before they do beleeve Justification is the object faith is the act the object is before the act our being actually justified is an effect faith is the instrumental cause the cause is before the effect That Justification is actually and absolutely procured for the Elect before faith and shall infallibly be applied to them all in time seemeth to reach the scope intended by the godly Learned whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling and soul-supporting mystery of the Gospèl To say that we are justified by vertue of a singular promise in the Court of Conscience and in our own persons in which sense the Scripture constantly saith that we are justified by faith is not that I know affirmed by any The grounds of this Distinction are thus evidenced Justification was in Gods Decree before faith before sin yea from all Eternity Gal. 3.8 whom God hath set forth that is fore-ordained Rom. 3.25 The Justification of the Elect is absolutely and actually procured for them by Christs satisfaction before faith Col. 2.14 The hand-writing of Ordinances cannot be limited to the Ceremonial Law onely because it had respect unto the Gentiles then living to whom the Ceremonial Law belonged not God hath declared his acceptation of this satisfaction of Christ whereby he hath actually procured Justification for the Elect before faith It is no small part of the Ministry of Reconciliation that God imputed unto Christ the sins of the world of the Elect before they did beleeve and will not impute them unto the Elect 2 Cor. 5.18 19. this great Gospel-truth is of special use to beget justifying faith in the heart of a sinner the same Apostle confirms Beleevers concerning their salvation Rom. 5.10 from this argument namely that their reconciliation was wrought for them when they were enemies that is unbeleevers Here then is a twofold Reconciliation mentioned one at the death of Christ before Paul or the Romans some of them at least here spoken to were beleevers The other at our Conversion The first Reconciliation though it was vertually wrought before by the Lamb slain in Gods appointment acceptance together with his own consent from the beginning of the world Rev. 13.8 yet it was not actually wrought untill the death Christ for this satisfaction sake God imputes not sin unto the Redeemed for he cannot impute sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the persons of the Elect Rom. 11.28 though hating theirs sins and also their state under the curse of the Law Ro. 6.14 Ch. 7.6 Eph. 2.3 The second is wrought at our Conversion when the enmity of nature is slain by the infusion of grace our persons are justified in themselves and our state changed by faith in Christ Jesus This place then seemeth not to be understood as that Rom. 4.5 God justifieth the ungodly viz. objectively that is such who were ungodly till they were justified
electione fides electorum tantū Spanh exer de grat resp ad erot 24. Nam in Dei Decreto haec reciprocātur Christus mortuus est pro credentibus soli sunt credentes pro quibus Christus mortuus est Rhetorf de grat ex 2. c. 2 Twiss de erratis lib. 3. errat 8. S. 2. that is in this present general defection of the whole Nation there is a remnant a portion of Jews made the people of God by effectual vocation according to the Election of grace Faith and vocation in which is faith are expresly mentioned as the effects of election And as many as were ordained to Eteraal life believed Acts 13.48 Called according to his purpose Rom. 8.28 Other faith will not save the many who are only otherwise called are not amongst those few that are chosen Gods willing the futurition of all things is the cause of all things therefore Election which is his will to have mercy of which mercy faith is a part must needs be the cause of mercy which is the whole and consequently of faith which is a part of the whole 1 Pet. 1.20 I obtained mercy of the Lord to be faithful 1 Cor. 7.25 2 Tim. 1.9 Redemption is the meritorious cause of faith God according to Order of Justice hath bound himself for Christs sake to give faith unto the Elect Iesa 53.10 Because the active and passive obedience of Christ was not only satisfactory but meritorious both of grace and glory But redemption is the effect of election that which is the cause of the cause is the cause of the effect following from that cause In Gods Decree those two Propositions reciprocate that is they are true both ways for Wards and Backwards Christ died for believers and believers only that is such as are or shall be believers are those for whom Christ died The Elect and Believers are reciprocated that is All that are elected do or shall believe And all that do or shall believe are elected CHAP. XI What is the first saving gift actually applied unto an Elect Soul THe Person of Jesus Christ Mediator together with his Spirit whereof Faith is a principall part is the first saving gift actually applyed unto an elect person All Beleevers have received both the Person of Christ and the Spirit of Christ The Person of Christ Job 1.12 Col. 2.6 1 Joh. 5.12 Rom. 8.32 1 Cor. 6.15 Heb. 3.14 The Spirit of Christ Rom. 8.9 10. 2 Cor. 13.5 They receive not his Person without his Spirit nor his Spirit without his Person but both his Person and his Spirit together For the clearing of this Proposition consider 1 What the Person of Christ is 2 What the Spirit of Christ is 3 Why it is called the Spirit of Christ 4 Why Faith is called a principal part of the Spirit of Christ 5 What it is to receive the Person of Christ and what it is to receive his Spirit 6 The Arguments concluding the Proposition By the Person of Christ we are to understand God viz. What the Person of Christ is The second Person in the Trinity and man Mediator in one and that an increated Person By the Spirit of Christ What the Spirit of Christ is we are to understand the universal habitual created frame of inherent saving grace The whole body of renewed saving qualities The saving gifts of the Spirit And hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is called life Rom. 8.10 The Spirit is Life because of Righteousnesse The Spirit of the command and promise is Life The Divine Nature 2 Pet. 1.4 i.e. The divine qualities of the mind resembling the Nature of God The seed remaining 1 Joh. 3.9 The Image of God consisting of righteousnesse and true holinesse i.e. Of conformity of the understanding and will or the spirit of obedience unto both Tables Eph. 4.24 Col. 3.10 Created in the soul the second time The new man Eph. 4.24 The new creature 2 Cor. 5.17 Here distinguish between the increated Spirit which is the Author the created transient gracious motion of the Spirit which is the efficient cause and saving grace which is the permanent effect thereof It is called the Spirit of Christ Why is it called the Spirit of Christ First Because the Holy Spirit to which the work of saving grace is eminently ascribed notwithstanding it be equally wrought by all the three Persons of the Trinity proceedeth not only from the Father but also from the Son Joh. 14.26 15.26 Gal. 4.6 Secondly Because the motion of the Spirit upon the soul is from Christ as a Head the same individual action proceeds both from the three Persons whose works upon the creature are undivided and from Christ as a Head In the actions of Christ as a Head the whole person acts in way of office the Divine nature principally the Humane nature instrumentally Thirdly Because Christ hath merited the effectual operation of the Spirit Joh. 16.14 15. Fourthly Because the Spirit works according to the wil of Christ Joh. 5.21.26 Joh. 15.26 Fifthly Because the Spirit which we receive in measure is the same in kind with the Spirit which Christ as man received out of measure 1 Cor. 6.17 The soule by faith receiveth the person really and objectively but not personally it were blasphemy so to affirm that is How the soul by faith receiveth the Person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it apprehends the Person of Christ the immediate object of faith is Christ himself the Divine nature is in the three Persons essentially The second Person of the Trinity dwelleth in the Manhood personally The Spirit is in the Beleever energetically or operatively that is by its saving effects That by faith the soule receiveth the Person of Christ appeareth thus from the nature of Faith whose very being consists in receiving of Christ To receive Christ Jesus as our Lord and Saviour is of the form of faith and principally differenceth it from other saving grace wherewith in respect of its next matter it agreeth we may as well deny a man to be a reasonable creature as deny that the soul by faith receiveth Christ hence faith is called a receiving of Christ John 1.12 Col. 2.6 As therefore by the act of faith the soule actively receiveth Christ so by the habit of faith the soul passively receiveth Christ This appears yet further from the nature of Relates Fides per se est qualitas sed ratione respectus ad objectum vecatur relatio Keck Log. Lib. 1. Sect. 1 cap. 12. faith and the object of faith that is Christ are Relates faith in it selfe considered is a quality but in respect of Christ the object thereof it is a Relate Relates necessarily affirm one the other they are together not onely in time and nature but in knowledge also the one cannot be known without the other as it is impossible to be a Son without an actuall respect unto a
thus 1 In what sense the term Justification is here used 2 What Justification by Faith is 3 The causes of Justification viz. Efficient Meritorious Material Formal Final Instrumental 4 Plow Faith justifieth 5 Divers objections satisfied 6 Many mysteries that shine forth in the doctrine of Justification 7 The peace of conscience following thereupon In what sense the term Justification is used in this question Justification is the making of a person just or righteous and it is done either by infusion or declaratively by ajudicial sentence To justifie by infusion Justitia imputata est quoad essentiam idem ille status coram Deo quem perdidimus in Ademo B. ex T. 4. lib. 6. cap. 1. Pemble Treanise of Justification Pag. 2. is to make a person inherently righteous by infusing into him an indwelling principle of holinesse So Adam was made just Eccl. 7.29 To justifie declaratively is when a person accused or both accused and convicted as an offender is justly acquitted by the judicial declaration of his Legal innocency and freedome from guilt and punishment To justifie in this place is not by way of infusion viz. to sanctifie that is of a person unclean unholy and unjust to make him formally and inherently pure holy just by working in him the inherent qualities of purity sanctity and righteousnesse but judicially to absolve a guilty sinner at the Tribunal of Gods Justice from guilt and punishment and to declare him righteous Justification in this place doth not signifie a change of our nature but a change of our state i. e. of our spiritual condition in order to the curse and promise so as the person which was under the Law before is now not under the Law but under grace Rom. 6.14 It is a Court-phrase taken not Physically but Judicially for a Judicial not a Physical act it signifieth a relative Justification of accounting a man just not an habitual Justification of making a man just thus Barrabas a Thief is acquitted judicially whence followed a Legal not a Physical change of Barrabas Justification is sometimes applyed to God when a man justifieth Psal 51.4 Rom. 3.4 Luke 7.29 Matth. 11.19 Luke 7.35 sometimes to man between man and man Deut. 25.1 Isa 5.23 Prov. 17.15 2 Sam. 15.4 In which last places and the like Pemble after others observeth that to justifie is in judicial proceeding to absolve a party from fault and blame whether it be rightly or wrongfully Ezek. 16.52 Luke 16.15 Sometimes unto man between God and man Exod. 23.7 Isa 50.8 Rom. 8.33 34. 1 Cor. 4.4 Act. 13.38 39. which places can intend no other but a judicial or declarative not a physical or infused Justification whereby a person of unjust is made just Infused righteousnesse which is sanctification is distinguished from Justification Though they are inseparable yet they are distinguished as light and heat in the Sun 1 Cor. 1.30 6.11 The subject of our Justification is Christ the subject of Sanctification is the Beleever Justification is onely imputative Sanctification is inherent Justification makes a relative change Sanctification an inherent Physical change Justification is an individuall act all at once Sanctification is gradual by degrees Justification is perfect in this life Sanctification is imperfect It is plain that the Apostle by Justification intends remission of sins therefore not inherent righteousnesse We are justified freely by his grace through the redemption that is in Christ Jesus Rom. 3.23 24. which redemption is remission of sins Eph. 1.7 Col. 1.14 See Rom. 8.33 Act. 13.38 Justification is opposed to Condemnation Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opouitur 3 ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Jujtificare opouitur 3 ad Rom. Condemnare Rom. 5.18 As condemnation therefore consists not in infusing a principle of guilt into a person but in a Legal pronouncing of a person to be guilty so Justification is not by infusing a principle of righteousnesse into a person but onely the pronouncing of a person to be righteous To justifie is not to make a person habitually righteous Praeterea nullo nec Hebraico nec Greco nec Latino nec Vernaculo idiomate justificare est habitualiter justum efficere Par. in Rom. c. 3. neither in the Hebrew Greeke Latine nor any other Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Old Testament many times yet it is but once used in any other sense which also is observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie never signifieth to make inherently but alwayes to make declaratively just excepting Dan. 12.3 where it signifieth not those that pronounce righteous but those who instruct others unto righteousnesse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Hebrew is rendred hath the same signification in the New Testamenent and difficult it is to produce it in any other sense except Rev. 22.11 This observation saith Pareus is firmly to be urged against false teachers Haec observatio fermiter tenenâ—a urgenda est emtra Sophistas quia evincit justificationem Apostolo nequaquam significare justificationem seu habitualis justitiae infusionem quod illi contendunt sed gratuitam absolutionem à peccatis justitiae impulationem propter Christi meritum Pareus in Rom. 3.28 Praeter unum locum ex Danielis 12. alterum ex Apocrypho Syracida ecclesiast 18. tertium ex Apocalypsi his exceptis audacter dico non dari posse alium Cham. Tom. 3. lib. 21. c. 5. n. 11. because it doth evince Justification in the Apostles sense in no wise to signifie the making of one righteous or the infusion of habitual righteousnesse which they contend for but a free absolution from sins and imputation of righteousnesse for the merit of Christ These places being excepted viz. Dan. 12.3 Rev. 22.11 Chamier boldly affirms that there cannot be found another place in Scripture where Justification is used in any other sense What Justification by Faith is What Justification by faith is Justification is a gracious act of God upon a beleever whereby for the righteousnesse sake of Christ imputed by God and applied by faith he doth freely discharge him from sin and the curse and accept him as righteous with the righteousnesse of Christ and acknowledge him to have a right unto eternal life The Efficient cause of Justification is the gracious good pleasure of God Efficient cause the Father Son and Holy Ghost In the Scriptures it is called Grace In the Schools grace that makes us acceptable He is God Lord Law-giver and Judge whose will is the rule of righteousnesse Sin as sin In scripturis appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scholis gratia graâ—â—n faciens is properly committed against God Psal 51.4 and God only can remit sin Mark 2.7 It is called the Righteousnesse of God Rom. 3.22 The righteousnesse
though we are made partakers of it by a power which is without us yet it is inherent in us as in its proper subject and in that notion is opposed to the righteousnesse of Christ whereby we are justified whereof he is not only the worker but which also is inherent in him as its proper subject therefore the justification of a Beleever is by way of imputation No sinner remaining a sinner when he is justified can be justified otherwise than by imputed righteousnesse but all Beleevers though justified yet remain sinners while they live in this world 1 Joh. 1.8 therefore all Beleevers are justified by an imputed righteousnesse The final cause is the manifestation of the glory of grace The finall cause in a way of Mercy tempered with Justice in a way of Mercy in that he justifieth the ungodly Rom. 4.5 and that freely Rom. 3.24 tempered with Justice in that he justifieth not without Christs full satisfaction unto the Law Rom. 3.26 The instrumental cause or instrument of our Justification The instrumental cause or instrument for faith here is but a meer instrument is faith the fuller understanding of this Proposition followeth in the next particular Here observe the intent and consent of such Scriptures as speak diversly of the cause of Justification we are sayed to bee justified by grace Rom. 3.24 i. e. as the Efficient cause by his Blood Rom. 5.9 i. e. as the Meritorious cause by his obedience Rom. 5.19 i. e. as the Material cause by imputation of his obedience Rom. 4.6 i.e. as the Formal cause by faith Rom. 5.1 i. e. as the instrument This Proposition We are justified by faith is figurative How Faith justifieth i.e. Metonymical whereby that which belongs to the principal cause is attributed to the instrumental cause Faith justifieth not for its own worth but for the worth of the object which it apprehends Faith doth not justifie as an act of ours but all the vertue thereof proceedeth from its object the vertue that healed the Israelites proceeded from the object viz. the brazen Serpent they looked upon not from the looking upon the Brazen Serpent and the vertue that healed the Woman Luke 8.46.48.50 proceeded out of Christ who was touched not out of the Womans touch we are declared righteous upon our beleeving Faith in the matter of our Justification is the instrument apprehending and applying that which doth justifie the proper act of Faith is to receive the righteousnesse of another we are justified by faith correlatively that is we are justified by that which is the correlate of faith namely the obedience of Christ the meaning is it is the Obedience of Christ not Faith that justifieth that which is apprehended not that which apprehendeth Faith alone justifieth that is faith as it justifieth is alone but justifying faith is not alone that is faith as it justifieth is without workes but the faith that justifieth is a working faith We are justified by faith alone 1 Because as it justifieth it is not a work Rom. 4.5 2 Because we are not justified by our own righteousnesse i. e. that righteousnesse whereof we are the subjects 3 Because we are justified by the righteousnesse of another sometimes called the righteousnesse of God viz. that whereof God is the Author and Ordainer sometimes the righteousnesse of Christ viz. that whereof he who is God-man is both the Worker and the Subject 4 Because we are justified by a righteousnesse that is made ours by imputation not by infusion as Abraham was justified 5 Because we are justified by a righteousnesse that is actually procured before we doe beleeve Our righteousnesse is compared unto a garment Reval 19.8 Rom. 13.14 Gal. 3.27 which we put on by beleeving yet faith never took stitch in it What was accounted to Abraham for righteousnesse Zanch. in Phil. 3. Not the action by which but that which he did beleeve or as others speak faith not in respect of it self apprehending but in respect of the object apprehended Zanchy Gen. 15.6 Quid reputatum ad justitiam non actio quâ sed id quod credidit seu ut alii loquuntur ipsa fides non sui apprehendentis sed objecti apprehensi respectu This Proposition We are justified by faith understood legally with the Papists is not true but Blasphemous but being taken correlatively it is true Vrsin Haec propositio Ursin explicat catech part 2. qu. 63 fide justificamur legaliter intellecta cum Papist is non est vera sed Blasphema correlativè autem accept a hoc est Evangelicè est vera Faith as a quality doth not justifie but as an instrument receiving and applying to us the imputed righteousnesse of Christ Rivet Fides pro qualitate sumpta Rivet Cathol orthod tract 4. q. 10 non justificat nos sed justificat tanquam instrumentum recipiens applicans nob is imputatam Christi justitiam Faith justifies relatively to wit by a Metonymy whereby the effect of the principal is attributed to the instrumental cause Faith justifieth not habitually as a quality but relatively Paraeus Fides justificat relatè Paraeus in Rom. 3. phrasi nimirum Metaleptica quâ effectus causae principalis tribuitur instrumentali Fides justificat non habitualitèr ut qualitas sed Relatè Faith justifies not simply but relatively after the manner of an instrument applying Chamier Fides justificat Cham. Tom. 3. l. 22. c. 11 non simpliciter sed Relatè per modum instrumenti applicantis He saith Calvin shal be said to be justified by faith that being excluded from the righteousnesse of workes doth by faith take hold of the righteousnesse of Christ wherewith when he is cloathed he appeareth in the sight of God not as a sinner but as righteous and saith he after a few lines we say that the same consisteth in the forgivenesse of sins and imputation of the righteousness of Christ Contra justificabitur ille fide Calvin institut lib. 3. cap. 11. s 2. qui operum justitia exclusus Christi justitiam per fidem apprehendit qua vestitus in Dei conspectu non ut peccator sed tanquam justus apparet ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet eámque in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus Confer Sect. 21. 23. Faith doth not justifie as a work Welleb comp l. 1. c. 30. but as an instrument apprehending Christ Wollebius Etsi igitur fides sola non sit sed cum operibus conjuncta sola tamen justificat Fides non tanquam opus sed tanquam instrumentum Christum apprehendens Justification consists in faith organically Spanh de gr un erot 21. in the obedience of Christ objectively and meritoriously Spanhemius Justificatio consistit in fide organicè in Christi obedientia objectivè meritoriè We say with the Apostle Beza in confe majore c.
is in this sense no worker working giveth glory unto man Rom. 4.2 beleeving giveth glory unto God Psa 20. None so unable to work as the Beleever legally and properly Justitia propria dicitur quia in illa acquirenda elaboratur propriis viribus homini à natura insitis Piscat in Phil. 3. none so able to work the work of new obedience that is to work Evangelically Faith puts on but doth not take one stitch in the garment of Justification it is as we saw before with the Beleever as with the Lilly which doth not so much as spin yet Solomon in all his royalty was not cloathed like one of them To work supposeth four things 1 That such an act be done by the principle of grace received in innocency i. e. by our own strength 2 That it be done by our own persons 3 That it be done exactly according to the Letter of the Law 4 That there be a reward due thereunto according to order of Justice To make Faith as it is a Work to be a part or whole of our Justification were to make a Covenant of Grace a covenant of Works and consequently to destroy the Gospel Rom. 4.14 Gal. 3.18 Justification by faith establisheth the Law Rom. 3.31 but Justification by works makes faith voyd Gal. 3.21 This Proposition We are justified by faith if it be understood Legally it is false and blaspemous if understood Evangelically it is true and giveth glory to God Obj. 4. It is true works that are done without faith can be no matter of our Justification but works done by the grace of Jesus Christ may which is so farre from eclipsing that it illustrates the glory of grace It is much more honour to Christ to merit that we may merit Ans Had the Papists not eyes to see saith Cartwright yet might they wel have groped the contrary of that is here cavilled Faith and Works are opposite in the matter of our Justification Rom. 4.5 Man is justified in such a way as giveth glory unto God and excludes boasting Rom. 3.27 But if we were justified by any works wrought in us we should have whereof to glory Rom. 4.2 Paul is afraid to be found in his own righteousnesse Phil. 3.9 viz. in that righteousnesse whereof he is the subject which justifieth according to the order of the Law A Meritorious work is such an act whereunto a reward is due according to order of Justice hereunto are required those fouring redients mentioned in the answer to the fore-going objection which cannot be found in Man since the Fall neither in the state of Sin Grace nor Glory not in the state of Sinne Fideles sunt vasa misericordlae ex omni parte praeparationis adgloriam imò in ipsa gloria sunt vasa misericordiae Bell. enerv To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23 Heb. 11.6 nor in the state of Grace where evil cleaveth to our best actions Luk. 17.10 nor in the state of Glory wherein the Elect remain vessels of Mercy their actions fruits of thanksgiving having their acceptation from the righteousness of Christ To say that Christ merited that we might merit is to say that Christ who merited that we should be saved by his grace merited that we should be saved by our own works a contradiction in Reason and a notable Master-piece of the mysterie of Iniquity as concerning the doctrine of Religion it were to merit away the nature of Merit and to turn the Covenant of Grace into a covenant of Works In the way of Salvation Merit and Grace are immediate opposites Rom. 11.5 Had Adam stood in the first Covenant he had merited but the Covenant of Grace hath removed Merit for ever from Man to Christ under the Gospel Christ is the only Person of Merit The Angels are confirmed by grace Man whether looked at as a vessel of grace or as a vessel of glory is a vessel of Mercy not the very Angels much lesse Men though in glory have any matter of glorying The faithful saith Doctor Ames in the very state of glory are vessels of Mercy Neither the Angels Ames Paraeus ubi supra nor the blessed in Heaven have matter of glorying Paraeus Obj. Vnto Justification by Faith Faith is required which is an act of the Beleever how then can we be sayed to be justified freely Ans Justification is actually procured and hath its being in Gods decree and in our Surety before we doe beleeve Faith is no instrument or motive of Gods absolute decree to justifie nor is it any instrument of Christs satisfactory and meritorious obedience either active or passive or of Gods acceptation of that satisfaction nor of the imputing of his obedience unto the beleever but the effect thereof The actual declaration in the Court of Conscience of the Beleever to be righteous is by faith not for faith by faith as a band means or instrument receiving not for faith as a cause of that which is received The nature of faith is to receive acknowledge and accept Free grace to seal to the truth of Free grace Lastly this grace whose nature is to apprehend and apply Free grace is the effect of Free grace surely it ariseth from the mist of remaining legalnesse that our being justified in such a way whose very nature is to acknowledge the freeness of our justification should occasion us to think Justification in that respect not to be free Faith and Free Grace agree therefore it is of faith that it might be by grace Rom. 4.16 Many Mysteries of the wisdome of God shine forth in the doctrin of Justification Many depths of the wisdom of God to be observed in the doctrin of justification Justification is universal God forgiveth all sin sins past sins present and sins to come sins past formally sins to come vertually those in themselves these in the subjects of them Justification is an individual act it admits not of degrees it doth not receive more nor lesse though our sensiblenesse of it be more or lesse yet our Justification is the same perfect from its first instant and not gradual Paul a beleever was as justified as Paul in glory because the righteousnesse of Christ which is the matter of the justification of the Saints is the same for ever of like vertue whether our faith be weaker or stronger it is not such a degree but the truth of our faith that sufficeth unto our being justified a thousand pounds received by a Palsie hand is a thousand pounds as wel as a thousand received by a healthful hand He that looked on the brazen Scrpent though with a weaker sight was healed as throughly as he that looked upon it with a strong sight A touch cureth the Woman as wel as a ful hold Mar. 5.34 The sense of our Justification is according to the degree and exercise of our faith but the truth of our justification is according to the truth of our faith the justification of
first cause with the second c. 5. p. 106. 108. seq The necessity of the Concourse of the first cause with the second c. 5. p. 106 107 The manner of the Concourse of the first cause with the second c. 5. p. 107 108 The Concourse of the first cause with the second is mediate both in respect of its vertue and its presence c. 5. p. 109 The Concluding the soul under sin and guilt what c. 7. p. 154 Though the Decree be absolute yet the dispensation thereof in the Gospel is Conditionall c. 4. p. 85 86. seq Certain Condemnation without faith c. 9. p. 218 A Condition properly and improperly what c. 10. p. 227 A double Consideration of the second Person in the Trinity helpful to understand the Person of Christ c. 3. p. 36 Conviction of the holinesse of the Law what c. 7. p. 142 Conviction of sin what ibid. D. To justifie God is our duty but to be contented to be Damned is no where commanded c. 7. p. 151 Decree what c. 4. p. 51 The Decree is the antecedent not the cause of sin c. 4. p. 52 What order is to be observed in propounding the doctrine of the Decree c. 4. p. 82 83 se The Decree proceedeth according to the order of the end and means c. 4. p. 82. The Dependence of the second cause upon the first is universall c. 4. p. 98 The Determination of the second cause by the first hindreth not the freedome of the second cause in its operations c. 5. p. 114 115 The Disorder of the second cause not such as is inconsistent with the all-governing providence of God c. 5. p 115. 116 c. The Disorder of second causes no prejudice to the wisdome of God c. 5. p. 117 How a person is Distinguished from the Essence c. 2. p. 26 Things are Distinguished really rationally or modally and how ibid. Distinguish between the Doctrine of the Decree and the personal application thereof in respect of Election and Reprobation c. 4. p. 82 83 Vpon the instant of Dissolution the soul immediately enjoyeth blessednesse c. 15. p. 336 The Dominion of sin what c. 7. p. 144 The Duration of eternity eviternity and time distinguished c. 15. p. 348 E. The Efficiency of God what c. 5. 101 The distribution of the Efficiency of God c. 5. p. 102 The All-Efficiency of the first cause prejudiceth not the Efficiency of the second cause c. 5. p. 111 To deny the Efficiency of the second cause how unreasonable and abominable c. 5.111 112 113 The Doctrin of the Efficiency of God an Antidote against Atheism Epicurism Stoicism Fortune Libertinism and the corrupt doctrine of the Jesuits and Arminians concerning the concurse of the first second cause c. 5. p. 124 125 Gods Efficiency is answerable to his Decree c. 5. p. 126 No person can know he is elected before faith c. 4. p. 84 Election no part of the primary part of the object of faith c. 9. p. 156 All the Elect first or last shall beleeve c. 10. p. 230 The Elect only do beleeve c. 10. p. 231 Eminential continency or for the effect to be contained eminently in the cause c. 1. p. 20 The grace of Eminency in Christ what c. 3. p. 46 The special Eâ—mity of the heart against beleeving c. 9. p. 207 Eleven Gospel-Encouragements unto a soul under preparatory work before faith c. 8. p. 191 192 Encouragement from the sense of our inability to beleeve c. 9. p. 217 218 Eternity what c. 1. p. 7 Eviternity what ibid. Probable that the Saints in glory see the Divine Essence c. 15. p. 327 328 329 It is mans duty to sanctifie God in respect of his Decree and his all-glorious Efficient execution thereof c. 5. p. 127 F. Faith and Repentance c. how ascribed unto God c. 5. p. 113 114 Every one before Faith is under the Law the Curse and Sin c. 8. p. 173 The eminency of the principle requisite to the creating of Faith c. 9. p. 208 The acceptablenesse of the obedience of Faith c. 9. p. 215 Faith a condition improperly not properly c. 10. p. 227 228 This Proposition Faith is the effect of grace is affirmed by Pelagians Semipelagians Jesuits and Arminians but with a diverse sense c. 10. p. 228 229 Faith i. e. Saving faith is the effect of speciall grace c. 10. p. 230 God hath bound himself for Christs sake to give Faith unto the Elect c. 10. p. 248 The habit of Faith is not infused alone without the habits of other saving graces c. 11. p. 152 c. How Faith justifies c. 14. p. 307 308 Faith in our justification acknowledgeth three things c. 14. p. 311 312 313 Fear filial and servile c. 6. p. 138 Three things to be attended in the form of Vnion between Christ and the Beleever c. 13. p. 287 Four things wherein Christ and the Beleever are united c. 13. p. 287 288 G. God knoweth and seeth all things always c. 4. p. 94 Goodnesse of God what c. 1. p. 12 The Gospel propounded with a Command and a Promise c. 9. p. 215 The Gospel holds forth power for the enabling of us to beleeve c. 9. p. 217 Gods generall Government of the creature what c. 5. p. 103 In the government of the unreasonable Creature three things to be considered c. 5. p. 103 Gods government of the reasonable Creature what c. 5. p. 104 c. Free Grace both increated and created what c. 10. p. 223 The distribution of Grace with a description of each part of the distribution c. 10. p. 219 220 Saving Grace and common Grace how distinguished c. 10. p. 222 In an elect person yet an unbeleever there is no other qualification than what is the effect of common grace c. 8. p. 170 Perillous consequences from not distinguishing between common and saving grace c. 8. p. 168 169 Special or saving Grace proceeds from Christ as our Head c. 8. p. 168 169 Guilt what c. 7. p. 144 Conviction of guilt what c. 7. p. 144 H. What the Habit of Faith is or of any other saving grace c. 12. p. 259 Justification of the term Habit c. 12. p. 265 266 The Habit of Grace proved by Scriptures c. 12 p. 267 By Arguments c. 12. p. 268 269 By Authorities c. 12. p. 272 Some Objections answered c. 12. p. 270 271 The distinction between the Habit and second Act c. 12. p. 260 The Habit of Grace precedeth the second Act c. 12 p. 261 Some Objections thereunto answered c. 12. p. 262 263 Created Habitual grace is in Christ in its full Latitude c. 3. p 46 The happiness of the glorified body consists especially in two things c. 15. p. 349 The third Heaven what c. 15. p. 342 With its name place and excellency c. 15. p. 342. to 346 Holinesse in God What c. 1. p. 16 Hunger legal or preparatory before faith or saving after faith c. 8. p. 284 I. The Incarnated Idaea of all things what c. 1.
p. 16 The Divine Idaea what c. 4 p. 54.55 The eternall Idaea what c. 15. p. 332 Jesus Christ God-man is of the object of faith c. 9. p. 200 The Incarnation Miracle of Miracles c. 3. p. 38 The inconsequences of the tenet holding saving qualifications before faith c. 8. p. 190 191 Immensity in God what c. 1. p. 8 Immutability in God what c. 1. â—b Inexcusablenesse in respect of sin what c. 7. p. 151 Infinitenesse in God what c. 1. p. 9 The interpretation of Rom. 7.4 Mat. 13.44 Mat. 18 11. Mat. 11.28 with their vindication from the interpretation thereof in defence of saving qualifications before faith c. 1. p. 179 182 185 188 Justice in God what c. 7. p. 146 The Justice of Divine government is not prejudiced by sin by things falling out alike to those who are not alike by things not falling out alike in this life in matter of suffering to them who are alike in transgressing from the adversity of the godly or prosperity of the wicked c. 5 p. 96 97 98 99 100 118 119 120 121 122 Justice in God what c. 1. p. 15 Justice in God essentiall and relative or morall c. 7. p. 146 Divers considerations for the better understanding Gods Justice c. 7. p. 146 147 148 149 150 151 Gods executing Justice according to the rule of righteousnesse doth no wrong can do no wrong c. 7 p. 149 The acknowledgement of the Justice of God of what use c. 7. p. 150 In what sense the term Justification is used in the doctrin thereof c. 14. p. 298 What Justification by faith is c. 14. p. 300 The causes thereof efficient ibid. Meritorious c. 14. p. 301 Materiall c. 14. p. 302 Formall c. 14. p. 305 Finall and Instrumental c. 14 p. 307 Justification absolutely and actually purchased for us before faith but not actually applied unto us till faith c. 14. p. 315 What is really and positively wrought in the Soul in Justification c. 14. p. 318 God just in punishing men for sin largly proved c. 7. p. 145 c. K. The blessed know one another in Heaven c. 15. p. 346 Created knowledge in Christ beatifical infused experimental what and how distinguished in Christ c. 3. p. 47 L. The parts of preparatory work wrought by the Ministry of the Law which c. 7. p. 142 Divers acceptions of the Dominion of the Law in Scripture c. 8. p. 180 Liberty in God what c. 1. p. 18 The liberty of God in the Decree what c. 4. p. 57 The liberty of the second cause wherein it doth consist c. 4. p. 74 The light of glory what c. 15 p. 253 The light of glory elevateth the glorified understanding unto the vision of God c. 15 p. 333 Lordship in God what c. 1. p. 11 A lost estate what c. 7. p. 154 The Soul according to ordinary dispensation is sensible of its lost estate before vocation c. 7. p. 155 156 Sensiblenesse of our lost estate presupposeth three things c. 7. p. 155 Thorough sensiblenesse of our lost estate is wrought by the Ministry of the Gospel c. 7. p. 157 Christ is not the cause of the love of God c. 4 p. 58 59 God loveth his Elect though sinners c. 9. p. 214 M. Man considered as yet to be is the object of the Decree as concerning man c. 4. p. 56 The manner of the beatifical vision c. 15. p. 132 133 134 The manner of union between Christ and the Beleever c. 13. p. 289 290 The manner of the working faith is irresistable c. 9. p. 213 The active and passive obedience of Christ concur to the matter of our Justification c. 14. p. 302 303 304 The doctrin of the absolutenesse of the Decree is a furtherance not a hinderance to the use of means c. 4 p. 79 80 The means whereby faith is wronght external or internal and what c. 9. p. 211 We are to attend in the use of means though the means cannot work without the Spirit c. 9. p. 213 We must not separate between the end and the means c. 4. p. 83 Divers precious means for both the obtaining and confirming of faith c. 9. p. 214 215 c. Christ Mediator as God-man c. 3. p. 40 Christ a Mediator from the foundation of the world c. 3. p. 41 Objections concerning Christs being Mediator answered c. 3. p. 43 44 45 The two states wherein Christ performed the Office of Mediator c. 3. p. 49 Mercy in God what c. 1. p. 14 The Meritorious cause of Justification opened c. 14. p. 301 Four things to be attended in a saving motion from the Spirit of grace c. 10. p. 190 Many Mysteries of the Wisdome of God shine forth in Justification c. 14. p. 322 The Mystical Body of Christ what and how glorious c. 13. p. 293 294 295 N. Names of God Hebrew and Greeke especially tending to make known the Divine Essence c. 1. p. 2 3 The humane Nature of Christ an individual being not a person c. 3. p. 37 Necessity and liberty consist together c. 4. p. 76 Negative Attributes what in number five c. 1. p. 5.6 All things besides God came from Nothing and are in themselves Nothing c. 4. p. 98 O. How the Obedience of Christ as it is an ingredient into the meritorious cause differs from the Obedience of Christ as it is the materal cause of our Justification c. 14. p. 305 The greatnesse and largenesse of the Obedience of faith c. 9. p. 209 110 211 Obediential subjection what c. 12. p. 258 The creature as placed in its condition of possibility is the Object of the decree c. 4. p. 54 The Object of the decree is not to be sought for out of God himself c. 4. p. 55 The summe of the special object of faith what c. 7. p. 158 The speciall primary Object of saving faith what c. 9. p. 195 The Object of faith universal or special and what c. 9. p. 194 The Object of the beatifical Vision what c. 15. p. 327 331 Many remarkable truths in the first Object of saving faith c. 9. p. 195 Full satisfaction to all Objections in Christ c. 9. p. 216 Sundry Objections against Justification by faith answered c. 14. p. 314 315 316 317 318 319 c. Objections against the freenesse of grace answered where Eph. 1.4 1.6 are cleered c. 10. p. 225 226. seq The Office of Christ c. 3. p. 40 The parts of his Office with the order and reason thereof c. 3. p. 41 42 Omnipotency of God what c. 1. p. 19 Omnipotency and all power both in Christ and how c. 3. p. 46 The Order of union c. 13. p. 291 The Order of the dependence of communion upon union c. 13. p. 292 Original sin how propagated c. 7. p. 143 P. Parting with sin what and how distinguished c. 8. p. 182 183 What it is for the soul to be passive in Vocation c. 12. p. 257 258 The Doctrine of the passiveness of the soul in Vocation is a fundamental
and a conditional Promise in particulur If you beleeve you shall be saved Mark 16.16 3. God doth seriously invite beseech and charge them all to beleeve 4. Their beleeving is a high honour pleasure and service done unto Christ above all the dishonour and grief that their unbelief and sin hath been or can be unto him 'T is a greater honour unto them hereby to crown him with his Crown of Glory then to be crowned by him with the Crown of tender Mercy 5. That if they do beleeve in him they shall be saved 6. Notwithstanding the wholesom use even in this place of the Doctrine of the Decree in general yet as they cannot make application of it in particular for them so neither ought they to make application of it in particular against them but to look unto their duty which is to beleeve 7. 'T is a sin for any to beleeve they are not elected and therefore they shall not beleeve 8. As such who live under the Gospel have a ministerial hope Jer. 2.25 Ephes 2.12 Heb. 3.7 Isai 56.3 the Gentiles were far off the Jews were nigh so such to whom God doth not only offer Salvation in the Ministry but moveth upon their hearts by his Spirit they have a preparatory hope Isai 55.6 Psal 27.8 32.6 95.7 8. Acts 2.38 39. 2 Cor. 6.2 Ephes 2.17 9. According as the Preparatory Work doth kindly proceed it admitting degrees so their preparatory hope if you please by that name to let it be distinguished from the ministerial hope before mentioned is encreased Zech. 9.11 12. Mark 12.34 10. The Soul measurably prepared looking unto and thirsting after Christ Jesus as propounded in the Gospel in the diligent use of means is in respect of preparatory work nextly disposed and immediately called to beleeve 11. There can be no Example found in the whole Scripture that ever God forsook such a Soul which did not first forsake him Self-encouragements from qualifications are Legal and therefore please us best Encouragements according to truth are Evangelical and therefore will help us best Error in it self tends not to our furtherance nor Truth to our hinderance Truth is a far better encouragement then Error That there is before faith hope in the use of means and ordinarily not otherwise encourageth unto diligence and deters from negligence That before faith there is not certainty leaveth place for legal humiliation and the spirit of bondage and bloweth upon the glory of all flesh without Christ Hereby the Soul however qualified justifieth God if he sheweth no mercy Mar. 16.16 John 3.16 Revel 3.20 2 Tim. 2.25 Aug. l. 5. de Pers cap. 16. Cavendū est igitur vè dū timeamus vè tepescat hortatio extinguatur oratio accendatur elatio waiteth under the If you beleeve of the Gospel for mercy magnifieth God for free and undeserved mercy being made partaker thereof It is not an inconsiderable part of this Cause that was acted by Augustine one thousand two hundred years since though more tacitly and in its principles where he used that approved speech of his We must take heed lest whilest we fear our Exhortation being cooled Prayer be damped and Pride inflamed That the Soul in measure prepared called immediately to beleeve wait in the use of means with preparatory hope under the If you beleeve of the Gospel for Christ as acting by his special grace to ingenerate faith whereby the Soul passively receives him and whence through assisting grace it may by the act thereof come unto him is the method of the Gospel ought to be the direction of the Ministry and course of the Soul being Christs own way and therefore the most hopeful and most speedy way for the attaining of faith and salvation thereby CHAP. IX Of the first Object of Saving Faith IN the Discussing and clearing of this truth concerning the Object of Faith Consider 1. What an Object in general is 2. The Distribution of the Object of Faith 3. What the special and primary Object of Saving Faith is 4. The Order of Faith 5. That it is the duty of all to believe 6. The Difficulty of believing 7. The Means and Manner whereby Faith is wrought 8. Some principa Motives to believe An Object properly so called An Object in general What Objectum est circa quod res vel rei operatio versatur The Distinction of the Object of Faith is that about which the operation of a thing is primarily excercised and unto which it is of it self naturally ordered and directed So Truth is the Object of the understanding Good is the Object of the Will The Object of Faith is either universal scil the whole revealed Will of God Acts 24.14 Believing all things which are written in the Law and the Prophets Or special scil the Gospel or revealed saving Will of God and this is either Primary viz. God himself Father Son and Holy Ghist and Jesus Christ God-man propounded with a Command to believe 1 John 3.23 And a Promise of Salvation to them that do belieeve Mark 16.16 Or Secondary namely The good obtained by believing which because it is contained in the promises therefore the promises are called the Secondary Object of Faith As a Spouse is first married to the person i. e. her Husband before she enjoyeth any conjugal communion with him so we first by faith receive the Person of Christ before we are made partakers of the benefits of Christ bestowed upon believers Union precedes communion God and Christ are the Object of our Faith the Benefits following upon Christ received are the effect and end of our faith The Special Primary What the Special and Primary Object of Saving Faith is and next Object of saving Faith may briefly be conceived under this Proposition viz. Jesus Christ a Saviour to all believers and consequently unto me believing The Special and Primary Objects of saving Faith more largely considered is that gracious Truth and Testimony of God concerning Christ whereby he is tendered as a free and sufficient Saviour to every one that heareth and receiveth it with a Command to believe and a Promise That whosoever believeth shall be saved This Proposition concerning the Object of Faith containeth in it these particulars 1. That the Merit of Christ is all sufficient i. e. of sufficent virtue to have saved all men 2. That God doth seriously tender Jesus Christ as a sufficient Saviour to all unto whom the sound of the Gospel cometh 3. That every one that heareth the tender of the Gospel is bound to believe 4. That all that hear the Gospel are Ministerially equally capable of believing 5. That whosoever believeth shall be saved This Truth concerning Christ about which saving Faith is firstly and immediately exercised is by judicious Divines properly called the Object of Faith the Gospel Mark 16.15 16. Go ye into the world and preach the Gospel to every creature He that believeth and is baptized shall be saved The Testimony 1 John 5.11
And this is the record that God hath given to us Eternal life and this life is in his Son The Word of Promise and saving Faith or the efficatious Relation of this Promise are Relates Hence Faith is compared to a Seal John 3.33 He that hath received his testimony hath set to his seal that God is true As the impression upon the wax answereth to the character of the seal so faith answereth the truth of this testimony or promise The promise is the mouth of Christ faith is the mouth of the souls by this act of faith upon the object of faith Christ and the soul kiss one another Kiss the Son Psal 2.12 As also by the reflex act of faith upon the testimony of his love by the Spirit Let him kiss me with the kisses of his mouth Cant. 1.2 By faith they saluted the promises Heb. 11.13 Here take seasonable and just notice That Election or Gods Intent concerning his Elect in the Work of Redemption is no part of the primary Object of saving Faith The Rule of Faith as it bindeth all is the first object of faith As the Command not the Decree is the rule of that obedience that floweth from faith so the Command not the Decree is the rule of the obedience of the grace exercise of faith it self for the better understanding whereof compare that act of saith whereby we believe in Jesus Christ a sufficient Saviour to every one that believeth in him which containeth the object of faith with the act of faith whereby we believe in Jesus Christ intended of God to be a Saviour unto us or believe that we are elected or that we are redeemed or that Christ died for us which all with others of like nature are the same in effect containing somewhat of Election of Gods Intent concerning his Elect in the Work of Redemption and their difference will appear in respect first of their object The first propounds Christ as the actual existing cause of salvation to the unbeliever believing The second propounds the Intent of God or Christ concerning our salvation The first holdeth out our duty but not the certain intent of God concerning our estate The holdeth forth purposely the certain intent of God concerning our estate The first holdeth forth a remedy scil the object to be believed in by a sinner that he may be justified the second holdeth forth consolation unto a sinner justified The first is faith in Christ the second is a faith concerning Christ Secondly These acts of faith differ in respect of their subjects the first is principally in the Will though it be also in the understanding the second is principally in the Understanding though it be also in the will Thirdly They differ in respect of Order we first believe in Christ a Saviour before we can believe that God intended Christ to be a Saviour unto us Fourthly They differ in respect of time The first looks at Christ as one who is present the second looks at the Intent of God and Christ which is a thing that is past Lastly They differ in their nature The first giveth us our being in Christ or at most extends not beyond our being in and union with Christ the second is the acknowledgement of what is done Obj. Divines frequently teach That Christ propounded in the simple term Christ neither containing truth nor falshood is the Object of Faith and not Christ held forth in a Proposition Suppose such as is before expressed viz. Jesus Christ a Saviour unto all believers and consequently unto me believing or any other to the like effect Ans The Object of Faith is considered two wayes Objectum fidei appellatur illud quod creditur vel illud de quo aliquid creditur quod creditur est propositio vel enuntiabile de quo creditur est res simplici termino significata Objectum dupliciter consideratur ex parte rei credita sic Objectum sidei est semper aliquid incomplexum vel ex parte credentis sic Objectum sidei est illud enuntiabile quod de illa re sides apprehendit Tho. 22 ae qu. 1. art 2. Durand l. 3. dist 24. q. 1. Davenant in Col. 1. either in respect of the thing believed so the Object of faith is the thing it self concerning which the Proposition of faith is formed propounded in a simple term wherein there is neither a truth nor falshood as Christ Creation Resurrection c. Or in respect of the Believer and so the Object of Faith is the thing which is to be believed held forth in a Proposition as that Christ is a Mediatour and Saviour that Christ shall come to judgement c. The present discourse acknowledging both considerations I chuse to speak in the latter as being more easie to the understanding of the Reader The Doctrine of the Gospel taken in a limited sense viz. for the first Objection of saving faith which the Reader is here desired to re-mind besides those particulars lately forementioned as contained in the Proposition concerning the Object of faith holdeth forth these remarkable truths 1. It is such as remaineth a truth concerning every one that heareth it 2. It is such the participation whereof every hearer is in equal Ministerial capacity of preparatory work which is common both to the Elect and Reprobate being alike in them 3. It is such as that all who hear the Gospel preparatory work being alike are equally bound to believe 4. 'T is such as ministers unto Judas in case of belief as much cause to hope in respect of the Promise as unto John and leaveth John in case of unbelief in as much cause to despair in respect of the curse as Judas that is notwithstanding the usefulness of the Doctrine of the Decree in general Here is no more place for Arguments either of encouragement or discouragement from personal Election or Reprobation then if there were no Decree Such as attests unto the formidableness and danger of the guilt of the least sin and also of greater sin proportionably in the offender whilest it testifies the greatest sins to be abundantly pardonable unto the penitent Believer it takes away from the impenitent all occasion to presume from the penitent all occasion of despair Sin appears no where more nor no where less then in the Gospel There is a Mystery of Wisdom in propounding this part of the Mystery of the Gospel namely the first Object of saving Faith unto a Soul as yet not effectually called so as all and only the pertinent truth may be spoken without any errour on the one hand or on the other either concerning the Decree Christ the Persons called to believe the Condition of those Persons or Motives to believing Quest How can God command them to believe conconcerning whom he hath decreed that they shall not believe Not Gods pleasure what shall be but his pleasure what shall be our duty together with our obligation is the ground of the Command
11. the Man Christ Jesus Extreams come not together but by their middest From the Nature of a just God unto a sinner God in Christ is a tender Father without Christ a consuming fire Mans way to God is by the Man God for he is the Mediatour between God and man the Man Christ Jesus Christ as Redeemer is the mediate not the ultimate Object of Faith For we believe by Christ in God It is the duty of all that hear the Gospel to believe Mark 1.15 John 3.18 John 15.22 and 16.7 1 John 3.23 Those that never hear of the Gospel shall not be condemned for their unbelief in refusing to obey the call thereof but for the transgressing of the Moral Law precisely taken i. e the first Covenant He to whom Christ was never preached shall not be condemned because he hath refused Christ but he shall be judged by the Law which obliged him to believe in Christ if Christ had been preached to him Object 'T is not in our power to believe How then can God require of us that which we are unable to perform Sol. We are enabled in Adam to believe in Christ If the renewing or recreation of us after the Image of God according to which we were created in Adam doth enable us also with a power to believe then our Creation after the Image of God must necessarily include a power to believe But the renewing us after the Image of God according to which we were created in Adam doth enable us to believe Ephes 4.24 Col. 3.10 Where there was a saving power enabling to discern the revealed Will of God and to put confidence in him accordingly there was a power virtually to believe in Christ But in Adam there was a saving power enabling to discern the whole Will of God and to put confidence in him accordingly Therefore in Adam there was a power virtually enabling to believe in Christ As the Faith of the Angels in the first and second Covenant differeth not habitually so neither doth the Faith of Adam in the first and second Covenant differ habitually That which was implicitely and by consequence commanded in the Moral Law that we were some way enabled to yeild obedience unto But Faith in Christ was commanded implicitely and by consequence in the Moral Law by the first Precept Faith in God is commanded absolutely therefore not only concerning what he was pleased to reveal at present but unto what afterwards he should be pleased to reveal Justifying Faith is considered as commanded directly and expresly or indirectly and by way of consequence So Faith in Christ is commanded in the Moral Law indirectly or by way of consequence Willet on Exod cap. 20. Confut. 1. It will not be denyed saith Doctor Willet but that this faith also speaking of justifying faith is commanded in the Moral Law Because we are bound by the Law to believe the Scriptures and the whole Word of God for this is a part of Gods Worship to believe his Word to be true And here it is not unworthy our observation that though Christ were not then propounded to be believed in yet he was included in what was revealed under the first Covenant For that threatening Gen. 2.17 In the day that thou eatest thou shalt dye is verified as concerning the elect in Christ who dye in their Surety not in themselves If in Adam we were able to believe in Christ as our preserver from sin and Confirmer in a state of life had Christ then been so propounded to us there can no reason be given why we were not able in that condition to have believed in Christ as a Saviour from sin could he have been so propounded in that estate unto us But in Adam we were able to believe in Christ as our Preserver from sin and Conserver in that estate had Christ then been so propounded unto us Therefore in Adam we were able to have believed in Christ as a Saviour from sin could he have been so propounded unto us in that estate The Minor is proved by comparing Adam in innocency with the elect Angels the Image of God in them both being the same in kind their abilities were the same in kind as therefore the elect Angels by Creation had a principle whereby they were able to believe in Christ their Confirmer as appears by experience in that they believed in Christ their Head and Confirmer being commanded so to do without the inspiring of any new principle so in like manner had Christ been propound unto Adam in innocency to be believed in as his Head and Confirmer therein he by the same concreated Image of God with the Angels was able thereby through like assisting grace to have yeilded like obedience without a new principle inspired Either Adam was able to believe in Christ or else God calling upon man to believe requireth that of man which he never enabled him with a principle to perform but it cannot be proved that God requireth that of man which he never enabled him to perform Therefore c. Object Faith in Christ as a Saviour from sin and the state of innocency are inconsistent Therefore Adam had not a power to believe in Christ Ans This proves that Adam in innocency could not actually believe but not that he could not potentially believe that is that he had not a principle able through assisting grace to believe in Christ had the propounding of him been consisting with that estate The cause of Adams not believing was not through an effect of a principle enabling him thereunto but by reason first of the inconsistency of justifying faith with that estate 2. By reason of the not revealing of the Object of Faith Adam in innocency had a principle enabling him to Parental duties though he was never called thereunto as also to duties of mercy and charity which yet were inconsistent with that estate The Saints in glory have a principle whereby they are able to perform the duties of repentance mortification patience for sure the strength of grace is not weakened by being perfected in glory yet is there no place for those duties in Heaven Christ having received the Spirit out of measure had a principle whereby he was able to have performed the service of repentance and mortification Molin Anat. of Arm. cap. 11. Twiss permiss l. 2. c. 4.63 Spanh Exercit de grat univers Annot in Sect. 22. Num. 3. though he were not only not called thereunto but these and the like services were also inconsistent with his estate This is the Doctrine of the Orthodox generally in their disputations against Arminius who that he might prove that God is bound co give to every man power of believing in Christ doth therefore contend that Adam before his fall had not power to believe in Christ Obj. 2. God is said to harden our hearts and to be the cause why we do not believe John 8.47 and 10.26 and 12.39 40. Wherefore it seemeth not so at least
to be our duty to believe as that the fault of our unbelief lyeth wholly upon our selves Sol. For the better removing of this objection there is need of a threefold Distinction 1. Distinguish between unbelief and unbelief not cured 'T is easie to conceive how a Physician may be the cause why such a disease is not cured of which disease it self he is no cause Unbelief considered in it self is simply a sin Therefore God is no way the Cause or Authour of it 2. Distinguish of unbelief not cured unbelief not cured is considered either Negatively for a meer absence of faith where the rule requireth it not to be and therefore is unblamable so it is in those that never heard of the preaching of the Gospel Or Privatively for the absence of faith where the rule requireth it to be so unbelief is looked upon in those that live under or hear of the Gospel 3. Distinguish between a Physical and a Moral cause A Physical cause is such a cause as though without it the effect cannot be yet it is no ways bound to produce such an effect thus the absence of the Sun is the cause of the night A Physician is the cause why that disease remains uncured which he can cure but is not bound to cure A Chyrurgion the cause why the issue remains unhealed which he is not tyed to heal Thus the King not giving a pardon is the cause why the offender is executed whom no Law obligeth him to pardon A Moral cause is such a cause wherein the Agent stands by duty bound concerning the producing or not producing of such an effect so as by omission of what is commanded or commission of what is forbidden there is a guilt incurred so mans will is moral therefore the blameable cause of unbelief Gods Will is the Antecedent not the Cause of unbelief the abuse of mans free-will in the fall is the cause of unbelief Unbelief not cured considered Negatively is in respect of the Will of God a physical and unblamable effect of a physical and unblamable cause but mans will being a moral cause unbelief in this sence cannot be the effect thereof Unbelief not cured privatively considered is in respect of God as a blamable Consequent of an unblamable Antecedent in respect of the will of man it is a blamable effect of a moral and blamable cause In Adam having received povver whereby vve might not have sinned vve sinned freely Unbelief is the effect of our sin in Adam God together vvith the Object of Faith tenders us means so far sufficient to the begetting of faith as leaveth us without excuse We love our unbelief and resist this means of believing John 1.11.5.41 Our contumacious opposition to the command of believing is the effect of our love to unbelief 'T is then but Justice in God to leave us to our unbelief in so doing he doth us no wrong being free to have mercy upon whom he will The Difficulty of believing The Difficulty of believing appeareth in three things 1. in the Special enmity of the heart against this duty 2. in the Eminence of the Principle requisite to the creating of faith 3. in the Greatness and largeness of the obedience of Faith 1. The Special enmity of the heart against believing appeareth thus there is no obedience that God and Christ love better 1 John 3.23 Or that the Spirit laboureth more in John 16.9 No obedience that either Satan or man oppose more Satan opposeth none more For as the Spirit of truth leadeth unto all truth but into none more then this So the Father of a lye opposeth all truth yet none more then this Men that finally resist believing in Christ by so doing do the will of the Devil do shevv him to be your Father John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do Vide Zanch. de peccat Angelorum lib. 4. c. 2. Theologitam nostri quam Pontisscis probabile aducunt Christum positum esse non modo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum hominum sed etiam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum etiam Angelorum Twiss de Elect. l. 4. p. 1. To this purpose there is a good use to be made of Zanchy's Discourse concerning the Revelation of Christ's Incarnation and the Exaltation of the humane Nature above the Nature of Angels by vertue of the Personal union the Doctrine of the grace of Christ ncarnate being that truth or at least contained in that truth whereof Christ speaks John 8. in which the Devil abode but hated not from the beginning Many Divines are conceived probably to think That Christ was not only set for the fall and rising again of many men but for the fall and standing of the Angels Man opposeth no truth more John 5.40 And ye will not come unto me that you may have lise What is said of the Jews Rom. 11.28 is true of all As concerning the Gospel they are enemies A formidable curse vvhereby the soul is smitten with an enmity against the Gospel of Blessedness The Gospel of Christ is a Doctrine of Contradiction Luke 2.34 Behold this child is set for the fall and rising again of many in Israel and for a signe that shall be spoken against A stumbling stone Rom. 9.32 A rock of offence 1 Pet. 2 8. A Doctrine of foolishness 1 Cor. 1.23 If he shall be in danger of hell fire that saith unto his brother Thou Fool What danger shall he be in that upbraideth the Gospel vvith foolishness They put it viz. the Word of God i. e. the Doctrine of the Gospel from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.46 They do not only not go to fetch it but being brought to them they put it away from them The Covenant of Works we could much better close vvith then vvith the Gospel any other Gospel command then that of believing any other person to be believed in then Christ Jesus John 5.43 I am come in mine own Name and ye receive me not if another shall come in his own Name him will ye receive any other way rather then the way of the Gospel Jer. 2.36 Why gaddest thou so much to change thy way Acts 22 4. I persecuted this way unto the death Grace likes no vvay to life so vvell Nature dislikes none so much We are not by nature so averse to the Turkish Alcoran as we are to Christs Gospel 2. The Eminency of the Principle requisite unto the creating of faith The Apostle excellently sheweth Ephes 1.19 20. And what is the exceeding greatness of his Power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Where this truth is held forth 1. By a Gradation Power his Povver the greatness of his Povver the exceeding greatness of his Power 2. By a Comparison the Povver which God puts forth in the Work of faith being compared unto
The Prison is the place of hope mercy visits the prisoners of unbelief Rom. 11.32 Christ finds them that are lost Luke 15. After the House of Israel say Our bones are dried and our hope is lost we are out off for our parts then God opens their graves this Order of Gods Dispensation we are there called upon to take notice of Behold they say Our bones are dried Behold O my people I will open your graves and cause you to come out of your graves and bring you into the Land of Israel Ezek. 37.11 12. 9. The certain condemnation without faith Let a mans sin be never so great if he believeth he shall be saved the very sin against the Holy Ghost is not unpardonable for want of grace in a Saviour but for want of faith and repentance in the sinner God justly in his righteous judgement punishing that sinner universally with final impenitence Meritum damnationis jux a Evangelium non est peccatum sea perseverantia finalis in peccato infidelitatis impaenitentiae Twiss vinâ—â— dic grat de erratis lib. 3. Sect. 3. Nec quicquam obstat quo minus dicamus eum qui non credit ideo jam condemnatum esse quia non credit in nomen unigeniti Filii Dei quatenus nulla ex condemnatione emergendi ratio datur nisi per fidem in Dei Filium Spanh Exeer de grat univ resp ad Erot. 39. N. 3. and be his sin never so little if he believeth not he shall be damned Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved and he that believeth not shall be damned Mark 16.16 The cause of condemnation according to the Law is all sin but the cause of condemnation under the Gospel is unbelief not that all other sin is not as much yea more doubtless under the Gospel then under the Law it self but because there is no way to escape condemnation for sin but by faith and because no sin should condemn those that live under the Gospel if there were not added unto their other sin final perseverance in unbelief CHAP. X. Saving Faith is the Effect of true special Grace that is of Grace flowing from God according to Election and from Christ according to Redemption viz. as the Redeemer and Designed Head of his Elect. FOr the better proceeding in the Discussion of this Question Let us see 1. Consider what Saving Faith is 2. Free the Term of Grace from ambiguity by a just distribution thereof 3. Discribe Free-grace 4. Declare the Nature thereof 5. Shew the use of that exact distinctness in this point which is intended and expressed in the term Special 6. Prove the Proposition Justifying Faith is a Saving Grace of the Spirit Saving Faith What flowing from Election whereby the soul receiveth Jesus Christ as its Lord and Saviour according as he is revealed and propounded in the Gospel Tit. 1.2 John 1.12 Col. 2.6 Grace is Increated Created Natural in Nature Pure The Distribution of Grace Fallen Supernatural Common Saving Effectually i.e. in respect of its efficacy Formally Increated Grace is God himself willing spiritual gifts freely unto men In Order to those spiritual gifts which are peculiar to the Elect it may be called increated special grace and is nothing else but Election In Order to such spiritual gifts as are common both to the Elect and such as are not elected it may be called increated common-grace Natural Grace or the Grace of Nature is that Image of God according to which man was created it is called grace because it is a free spiritual gift Natural because concreated with and infused into the Soul so soon as it had its being in pure nature The Grace of Nature in Nature fallen is the Remainder of the Image of God in the Soul after the fall Rom. 2.14 15. The Gentiles do by nature the things contained in the Law Supernatural common Grace are spiritual gifts flowing from God in Christ whereof those who are not elected are made partakers They are called Supernatural because they are not attainable by the power of free-will strengthened with the Grace of Nature and common in that they are communicated to the Elect and not elected Such are gifts of Edification in the Ministration of the Oracles of God in Christ 1 Pet. 4.10 11. Gifts and Grace of Office in the Church Rom. 12.3.6 Ephes 3.7 Gifts of Miracles of which 1 Cor. 12. Gifts that qualifie for some eminent Service as in Jehu 2 King 9.6 Saving Grace taken for that which is saving effectually i.e. in respect of its efficacy is an Impulse or Motion of the Spirit of Grace working from Christ as a designed or actual Head upon the Soul so as it enables the Soul to yeild obedience in measure unto that Command to the obedience whereof it moveth In it 4 things are diligently to be attended and distinguished 1. The Authour of this Motion viz. the increated Spirit of Grace 2. The Motion it self viz. a created transient act which notwithstanding the effect thereof remaineth yet it self ceaseth and passeth away as the touch of Peters wives mother ceased though the cure remained Matth. 8.15 The Angels motion upon the waters ceased though the healing quality continued John 5. The touch of the Loadstone ceaseth the vertue yet abiding in the needle 3. The Kind of this Motion is from Election from Christ as a Redeemer and Head either designed or actually so unto the person so moved It is not only from Christ who is a Redeemer but from Christ as a Redeemer 'T is peculiar to the Elect and its effect such as accompanyeth salvation in which respect it is called created speciall grace and is such whereof none but the Elect nor they until vocation are made partakers of that by the means of the word Saving Faith and all other formal saving-grace are the next effects thereof As Election is increated special grace so this may be fitly called created special grace Saving Grace which is formally so and according to which sence the words are ordinarily used is a permanent effect accompanying salvation flowing upon such an effectual motion of special grace whether upon the Soul and imputative as in justification and adoption Or in the Soul and inherent as in any other effect of Election viz. Vocation wherein is Faith Sanctification Perseverance Glorification c. Saving Grace is not only above the Power of the grace of nature but also above the Power of supernatural common grace and consequently not attainable by free-will Spiritus Sanctus non operatur vel unicum etiam graduÌ„ fidei salutaris justificantis in non electis Sph. ex de gra univ resp ad Erot. 28. Habitus gratiae gloriae in ipso in nobis unius sunt speciei Twiss de Elect l. 1. p 2. strengthened with both the grace of nature and supernatural common grace Of this kind are all the
of himself as it is a great sin for the greatest sinner to be without hope in respect of Christ Carnal presumption of mercy because our sins are comparatively little lessens the demerit of sin Despair of mercy because our sins are great lessens the Merit of Christ A mans nearness unto or remoteness from the participation of grace according to Gods ordinary Dispensation is not to be judged according to his Commission of more or fewer sins but according to his proceeding in the preparatory work A man may have committed many sins yet being Ministerially disposed in respect of the receiving of Grace he is near to salvation A man may have committed fewer sins yet being without the preparatory Work of Law and Gospel he is far from salvation 'T is not a mans former commission of sin but his continuance in sin that keeps him far from salvation For the fuller clearing the description of Free-grace some Objections are to be removed the former whereof concern the Freeness of grace in respect of Election the other in respect of the Application of the good of Election i.e. that good whereunto we are elected Obj. 1. Ephes 1.4 According as he hath chosen us in him before the Foundation of the world Here the Apostle seemeth to make Christ the Cause of Election therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it be be rendred through in English 'T is in in the Greek Election is not a free act Ans The Particle In is not always taken causally 2 Thes 2.13 Because God hath from the beginning chosen you to salvation in sanctification of the Spirit and belief of the truth i. e. in sanctification and belief of the truth as the way not as the cause of salvation True the Apostle saith We are elected in Christ but he saith not That we are elected for Christ We are said to be elected in Christ because Christ is the Meritorious cause of the Application of the good of Election so that in Christ in this place is the same with by Christ 1 Thes 5.9 For God hath appointed us to wrath but to obtain salvation by our Lord Jesus Christ 'T is here said We are saved for Christ because Christ is the cause of our salvation but 't is not said We are elected for Christ because Christ is not the Cause of Election To be elect in Christ and to be elect for Christ are not to be confounded * Est quaedam Dei Dilectio erga nos unde profecta est Missio Christi John 3. Twiss vind grat de elect lib. 1. part 2. deg 3. Sect. 1. Etenim ex dicto Petri constat ChristuÌ„ ut MediatoreÌ„ qualis hic consideratur non esse praedèstinationis causam sed effectum 1 Pet. 1.20 Pisc de praedest N. 97. Meritum Christi nonest absolutum Cham. To. 3. l. 9. c. 1. S. 7. That we may rightly discern this truth of so spiritual and high a nature we must carefully distinguish between Election and the Application of the good of Election between Gods Act of willing grace and glory to be applyed and the actual application of grace and glory willed by God God electeth that is he willeth grace and glory to be applyed unto his people without any respect of the Merit of Christ as a Cause or Motive of that volition but the actual Donation and Application of that grace and glory is for the Merit sake of Jesus Christ Christ is the Effect of Election or of the Love of God but he is the Cause of the salvation of the Elect. He is the Effect of Election therefore called a Servant and said to be elect of God Behold my Servant whom I uphold my Elect in whom my soul delighteth Isai 42.1 His Incarnation Heb. 10.5 His Office John 6.27 His Acceptation in that Office Jes 53.10 all proceeds from the Love of God Election is God himself electing according to that received and regulating Proposition Whatsoever is in God is God To say then That Christ is the Cause of Election or of the Love of God were to say There might be given a Cause of God yea that God is an Effect and consequently that God is not God God hath ordained that the Merit of Christ should be the cause of our salvation but he hath not ordained that Christ should be the Meritorious cause of his so ordaining which implyeth a manifest contradiction Christ then is the Cause of the gift of Eternal life but not of Gods Will to give Eternal life unto us Christ is the Cause of salvation but not of Gods Decree to save Christ Ephes 1.4 is made the Cause of Sanctification And 1 Thes 5.9 he is made the Cause of Salvation but he is no where made the Cause of our Election Christ is the Meritorious Cause the Application of all spiritual Benediction in Heavenly places but not of Election Obj. 2. Ephe. 1.6 To the prayse and glory of his grace wherein he hath made us accepted in the Beloved If accepted in Christ then loved only in Christ therefore Christ is the cause of Gods Love Ans The Love of God is taken for the Act of Love it self viz. Election or for the effect of his love viz. Vocation Justification c. Christ is the cause of the latter not of the former By Acceptation in this place we are to understand Justification of which Christ is the cause He is the cause why we are justified but he is not the cause of Gods Decree to justifie us Gods special Love is his Will to bestow all saving good upon us All which good he willeth to us without Christ as a cause of his volition but not without Christ as a cause of the application thereof 'T is the same Volition or Act of Willing in God by which he willeth the Being of a Mediatour and the Salvation of the Elect for the Merits sake of this Mediatour The Salvation of the Elect is not the last end of the Merit of Christ but Gods Supream end is the Manifestation of the glory of his grace in a way of mercy tempered with justice whereunto both the Merit of Christ and the Salvation of the Elect conjoyned are the means and make one fit Medium thereunto Like Objections from some other Texts of like nature may receive the like answer Notwithstanding it be a truth That Christ is not the cause of Election yet it is also a fundamental Truth That Christ is the Meritorious cause of the Application of the good of Election 1 Thes 5.9 2 Cor. 1.20 Acts 4.12 Particulo gratis excludu tur merita nostri non Christi Bucan loc 31. quest 16. Foedus graetiae nullaÌ„ propriè dictam aut antecedentem conditimem requirit Med. cap. 22. th 19 Ex tali inquam conditione si pendereÌ„t promissiones Dei actum esset de salute nostra Coron artic 4. cap. 3. Cham. Tem. 3. lib. 15. c. 3. 5. Si feceris hoc vives parâ—icula si est 〈◊〉 〈◊〉 〈◊〉
which is of God Phil. 3.9 Because God is the Author of it it is opposite to our righteousness namely that whereof we are the workers or the subjects Phil. 3.9 and to the righteousness of the Law Rom. 10.5 namely that which is prescribed in the Law and according unto which the Law justifieth 'T is God onely that was the Inventor of this Robe and Garment of Justification The meritorious cause is the whole legal obedience of Christ consisting of his habitual conformity The meritorious cause together with his active and passive obedience from the instant of his Incarnation unto his passion inclusively performed by him as God-man our Mediator and Surety in way of Covenant The application of Redemption whereof Justification is a part is due unto the Elect for Christs sake according to order of Justice by vertue of the promise made unto Christ Isa 53.10 Four things are to be attended in the meritorious cause First The Person Secondly The Office Thirdly The Service Fourthly The Merit whereupon debt ariseth according to order of Justice The obedience of Christ was meritorious not from the dignity of the Person onely as such but from the constitution of God who by his free promise made himself a Debtor of the application of salvation unto them for whom Christ satisfied Hereof see Chap. 10. Though the word Merit be not in the Scripture yet the sense of it is frequent Act. 20.28 which he hath purchased with his own blood which is the earnest of our inheritance untill the redemption of the purchased possession Eph. 1.14 For God hath not appointed us unto wrath Ad sensum meriti accedit vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Par. in Ro. 5. but to obtain salvation by our Lord Jesus Christ 1 Thess 5.9 i.e. Vnto the salvation purchased by our Lord Jesus Christ The word translated Purchased in the two former places is used in the third and is in effect with the Merit To this purpose the death of Christ is called a Ransome Matth. 20.28 Marc. 10.45 a Counterprice turned a Ransome 1 Tim. 2.6 A Redemption that is a restoring of a Captive by way of buying his freedom at a full price Luke 1.68 2.38 Heb. 9.12 Gal. 1.14 Heb 9.15 1 Cor. 1.30 A propitiation for sin or expiation for sin Rom. 3.25 Heb. 9.5 1 Joh. 2.2 Christs obedience merited Justification much more than Adams disobedience demerited condemnation Rom. 5.18 Had Adam stood he had merited life for himselfe much more Christ by vertue of the Promise whereby God hath freely indebted himselfe to give life according to the order of Justice Mediatorly satisfaction unto the Law for the Elect whereunto he was no debtor must be acknowledged to have merited Christ hath procured a right of remission of sins Christus nactus est jus remittendorum peccatorum sed non ojusmodi jus quo possint remitti sed quo remitti debent omnia illis pro quibus per mortem ejus satisfactum est alioquin injustus esset Deus qui non ageret cum Christo filio suo secundum exigentiam meritorum ejus Twiss de permiss l. 2. cr pag. 79. Vide etiam p. 84. 85. yea such a right whereby they not only may be remitted but whereby they ought to be remitted unto all those for whom he satisfied by his death otherwise God should be unjust who should not doe with his Son Christ according to the exigence of his Merits Christs merit is absolute in respect of its efficacy though the obedience could not have merited absolutely i. e. of it selfe without Gods acceptation The Material cause of our Justification The Material cause is the whole course of the active and passive obedience of Christ together with his habitual conformity unto the Law The righteousnesse of Christ is either essential Willet on Rom. 5. cont 25. wherewith he is righteous as he is God this is increated or Personal wherewith he is righteous as man though he had never been Mediator Willet Synops cent 4. err 57. for Christ being both God and Man must needs be a righteous Man this though created abideth with him and is not imputed unto any Or fide-jussory that is Mediatorly namely the righteousnesse of him as a Surety Et ejus obedientia nobis in justitiam imputatur Calv. 1 Cor. 1.30 Perk. on Gal. 2. v. 16 17. This is that which was in and performed by Christ as Mediator for the Elect and so remaines in him as its formal subject that it s made the Beleevers by imputation as really as if it had been wrought and performed by them Not the passive obedience of Christ alone but both the active and passive obedience of Christ is the Matter of our Justification The passive obedience of Christ were not obedience if it were not in some kinde active his Soul set it self an offering for sin Isa 53.10 He layed down his life according to the commandement received from his Father Joh. 10.18 He gave himselfe Tit. 2.14 Christ in suffering obeyed and in obeying suffered there cannot otherwise any sufficient reason be given of so long viz. for the space of neer thirty four years and so much active obedience it must be yeelded either to have been for himself or for us not for himself there was no use of it If for us what better reason can be given than this the active obedience after his suffering is of use for the demonstration and application of the good of Redemption and therein of Justification Rom. 5.25 if holinesse was requisite in Christ before his suffering that he might purchase our redemption Heb. 7.26 1 Pet. 19. and the actions of Christ after his suffering were of use for the application of Redemption Rom. 8.34 Heb. 7.25 1 Cor. 15.14 and therein of Justification in particular Rom. 5.25 How wel doth it agree that his active obedience both before and in his suffering should be looked at as done in obedience to the Law in our stead and consequently as matter of our Justification This two-fold righteousnesse answereth to our two-fold misery viz. of the guilt of sinue and the defect of righteousnesse Rom. 3.22 23. If the Justification of a sinner consisteth not only in the non-imputation of sinne but also in the imputation of righteousnesse then not only the passive but also the active obedience of Christ is required to our justification But the Justification of a sinner consisteth not only in the not-imputation of sinne but also in the imputation of righteousnesse it is not enough for us not to be unjust but we must also be just therefore not only the passive but the active obedience of Christ is requisite to our Justification That obedience which the Law requireth unto life Christ fully performed but the Law required active obedience unto life Levit. 18.5 Gal. 3.10 which if a man doe he shal live in them and in case of sinne hath required passive obedience for
in that day that thou eatest therof thou shalt surely dye Gen. 2.17 that is either in thy selfe or in thy surety therefore Christ performed both active and passive obedience If the Law requireth not only passive but active obedience and the Elect by beleeving fulfill the Law then he in whom they beleeve and that as the object of their faith hath fulfilled both active and passive obedience but the Law requireth active and passive obedience as is evident in the foregoing Arguments and the Elect by beleeving fulfill the righteousnesse of the Law Rom. 8.4.10.4 therefore he in whom they beleeve and that as he is the object of their faith hath fulfilled both active and passive obedience This further appeareth in that Christ was to answer the Law instead of the Elect and that the Law pronounceth every one accursed that continueth not in all things which are written in the Book of the Law to doe them Gal. 3.10 If Christ had no done what the Command required of us as wel as suffered for our disobedience unto the command Obedientia Christi est una copulativa Alsted Theol Sect 3 loc 22 how wil it appear either that Christ is a perfect Saviour or that any man can be saved the whole obedience of Christ both active and passive make up one intire and perfect obedience why should any particle of the one or the other be excluded As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 It were too strait an interpretation to restraine the words to his passive obedience only And for their sake I will sanctifie my selfe Joh. 17.19 Obj. Justification is often in the Scripture ascribed unto the death of Christ Mat. 20.28 and 26.28 Act. 20.28 Rom. 3.24 25. and elsewhere therefore not the active and passive but the passive obedience of Christ only seems to be the matter of our Justification Ans 'T is true that Justification is often ascribed in the Scripture unto the death of Christ but to his death as the Meritorious cause not as the material cause of our Justification neither yet is it ascribed to his death as the Meritorious cause wholly but partly a part being put for the whole viz. the passive for both active and passive obedience a trope often used in the Scripture and as in the places alleged the part or at least that which is as a part is put for the whole in respect of the cause so also is there a part put for the whole in respect of the effect of that cause viz. Justification which is but a part of the good of Redemption is put for the whole good thereof Take for example Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins by remission of sins which is but a part of the good of Redemption we are to understand the whole good of Redemption with the application of it Que. If the obedience of Christ be an ingredient into the Meritorious cause and be also the whole Material cause how then doth the obedience of Christ as it is an ingredient into the Meritorious cause differ from the obedience of Christ as it is the Materiall cause of our Justification Ans In the Meritorious cause it is considered together with the Person Office actual execution of that Office and Merit In the Material cause it is considered as distinct from all these They are distinguished as the cause and effect Obedience considered in the Material cause is in part the effect of obedience considered in the Meritorious cause they are distinguished as the whole and the part Christs obedience is but a part only of the Meritorious but the whole of the Material cause in the Meritorious cause it is both a Legal and Evangelical act Christs obeying the Law is Legal but his obeying it for us is Evangelical in the Material cause 't is only an Evangelical act it is given to us freely Willet Synops cent 4. error 56. qu. 1. in that it is considered formally in this vertually though Christ obeyed the Law formally yet 't is not the formal working of obedience or doing of the command but the good vertue and efficacy thereof that is imputed to the Beleever there it is considered as wrought by him for us here as applied to us there it is as a garment made here as a garment put on there it may be compared to the payment of the Mony by the Surety for the Debtor here to the Mony both payed and accompted unto the use of the Debtor The formal cause of Justification is by imputation The formal Cause Imputation is the actual and effectual application of the righteousnesse of Christ unto the Beleever To impute reckon or account in this place intend the same thing the same word in Greek being translated indifferently by any of these three To impute Perkins in Gal. câ—p 3. ver 6. is to reckon that unto another which in way of righteousnesse whether of Justice or Grace or both belongs unto him Imputation is either Legal imputing unto us that which we have done so the word is used Rom. 4.4 or Evangelical imputing unto us that which another hath done thus to impute is for God in his act of justifying a sinner to account the righteousnesse of Christ which is not ours formally not by debt to be ours by Grace as verily and really as if it were wrought by us and in this sense the word is used ten times Rom. 4. v. 3.5 6.8 9 10 11.22 23 24. The justification of a Beleever is either by righteousnesse inherent or imputed but not by righteousnesse inherent therefore by righteousnesse imputed The righteousnesse whereby man is justified before God is perfect but the inherent righteousnesse of a Beleever is not perfect It were destructive to the merit and righteousnesse of Christ to say we were justified by a righteousnesse inherent in us We are made righteous by the obedience of Christ as we are made unrighteous by the disobedience of Adam But this is by imputation therefore All justification of the ungodly that is such as are under the guilt and power of their-sins is by imputed righteousness but the Justification of a Beleever Justificat impios in sensu diviso non in sensu composito Trelcat sen Justificat impios antecedenter non consequenter Paraeus in Rom. 4.5 is the Justification of the ungodly Rom 4.5 therefore God justifieth the ungodly viz. objectively not subjectively that is such who were ungodly until they were justified but doe not remain ungodly being justified That Justification which is by the righteousnesse of another is by way of imputation but the justification of a Beleever is by the righteousnesse of another that is such the matter whereof is the righteousnesse of Christ as we saw largely in the Material cause of our Justification Paul calleth Sanctification his righteousnesse Phil. 3.9 for