believe is represented in the words of the Apostle He doth therefore use his utmost endeavor to wrest and deprave them And yet although most of his Artifices are since traduced into the Annotations of others upon the place he himself produceth nothing material but what is taken out of Origen and the Comment of Pelagius on this Epistle which is extant in the Works of Jerome and was urged before him by Erasmus The substance of what he pleads for is That the actual transgression of Adam is not imputed unto his posterity nor a depraved nature from thence communicated unto them Only whereas he had incurred the penalty of death all that derive their nature from him in that condition are rendred subject unto death also And as for that corruption of nature which is in us or a proneness unto sin it is not derived from Adam but is an habit contracted by many continued acts of our own So also on the other hand that the Obedience or Righteousness of Christ is not imputed unto us Only when we make our selves to become his Children by our obedience unto him he having obtained eternal life for himself by his obedience unto God we are made partakers of the benefits thereof This is the substance of his long Disputation on this subject De Servator lib. 4. cap. 6. But this is not to expound the words of the Apostle but expresly to contradict them as we shall see in the insuing consideration of them I intend not an Exposition of the whole discourse of the Apostle but only of those passages in it which evidently declare the way and manner of our Justification before God A comparison is here proposed and pursued between the First Adam by whom sin was brought into the World and the Second Adam by whom it is taken away And a comparison it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things contrary wherein there is a similitude in some things and a dissimilitude in others both sorts illustrating the truth declared in it The general Proposition of it is contained in Ver. 12. As by one Man sin entred into the World and death by sin and so death passed on all Men for that all have sinned The entrance of sin and punishment into the World was by one Man and that by one sin as he afterward declares Yet were they not confined unto the person of that one Man but belonged equally unto all This the Apostle expresseth inverting the order of the Effect and Cause In the entrance of it he first mentions the cause or sin and then the effect or punishment By one Man sin entred into the World and Death by sin But in the Application of it unto all Men he expresseth first the effect and then the cause Death passed on all Men for that all had sinned Death on the first entrance of sin passed on all that is all Men became liable and obnoxious unto it as the punishment due to sin All Men that ever were are or shall be were not then existent in their own persons But yet were they all of them then upon the first entrance of sin made subject to death or liable unto punishment They were so by vertue of Divine Constitution upon their foederal existence in the one Man that sinned And actually they became obnoxious in their own persons unto the sentence of it upon their first natural existence being born children of wrath It is hence manifest what sin it is that the Apostle intends namely The actual sin of Adam the one sin of that one common person whilest he was so For although the corruption and depravation of our nature doth necessarily insue thereon in every one that is brought forth actually in the World by Natural Generation yet is it the guilt of Adams actual sin alone that rendred them all obnoxious unto death upon the First entrance of sin into the World So death entred by sin the guilt of it obnoxiousness unto it and that with respect unto all Men universally Death here compriseth the whole punishment due unto sin be it what it will concerning which we need not here to dispute The wages of sin is death Rom. 6.23 and nothing else Whatever sin deserves in the Justice of God whatever punishment God at any time appointed or threatned unto it it is comprised in death In the day thou eatest thereof thou shalt die the death This therefore the Apostle lays down as the foundation of his discourse and of the comparison which he intends namely that in and by the actual sin of Adam all Men are made liable unto death or unto the whole punishment due unto sin That is the guilt of that sin is imputed unto them For nothing is intended by the imputation of sin unto any but the rendring them justly obnoxious unto the punishment due unto that sin As the not imputing of sin is the freeing of Men from being subject or liable unto punishment And this sufficiently evidenceth the vanity of the Pelagian Gloss that Death passed upon all meerly by vertue of natural propagation from him who had deserved it without any imputation of the guilt of sin unto them which is a contradiction unto the plain words of the Apostle For it is the guilt of sin and not natural propagation that he affirms to be the cause of Death Having mentioned sin and death the one as the only cause of the other the guilt of sin of the punishment of death sin deserving nothing but death and death being due unto nothing but sin he declares how all Men universally became liable unto this punishment or guilty of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo omnes peccaverunt in whom all have sinned For it relates unto the one Man that sinned in whom all sinned which is evident from the effect thereof in as much as in him all died 1 Cor. 15.22 Or as it is here on his sin Death passed on all Men. And this is the evident sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unusual in the Scripture See Matth. 15.5 Rom. 4.18 Chap. 5.2 Phil. 1.3 Heb. 9.17 And it is so often used by the best Writers in the Greek Tongue So Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modus in omnibus rebus optimus So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vobis situm est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc in me situm est And this reading of the words is contended for by Austine against the Pelagians rejecting their eo quod or propterea But I shall not contend about the reading of the words It is the artifice of our adversaries to perswade Men that the force of our Argument to prove from hence the imputation of the sin of Adam unto his posterity doth depend solely upon this interpretation of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by in whom We shall therefore grant them their desire that they are better rendred by eo quod propterea or quatenus
God Wherefore the Covenant of Grace could not be procured by any means or cause but that which was the cause of this Covenant of the Mediator or of God the Father with the Son as undertaking the work of Mediation And as this is no where ascribed unto the Death of Christ in the Scripture so to assert it is contrary unto all spiritual Reason and Understanding Who can conceive that Christ by his death should procure the Agreement between God and him that he should dye 3. With respect unto the Declaration of it by especial Revelation This we may call Gods making or establishing of it if we please though making of the Covenant in Scripture is applied principally if not only unto its execution or actual Application unto Persons 2 Sam. 23.5 Jerem. 32.40 This Declaration of the Grace of God and the provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise so was it first declared unto and established with Adam and afterwards with Abraham The Promise is the Declaration of the Purpose of God before declared or the free Determination and Counsel of his Will as to his dealing with sinners on the supposition of the Fall and their forfeiture of their first Covenant state Hereof the Grace and Will of God was the only cause Heb. 8.8 And the Death of Christ could not be the means of its procurement For he himself and all that he was to do for us was the substance of that Promise And this Promise as it is declarative of the Purpose or Counsel of the Will of God for the Communication of Grace and Glory unto sinners in and by the mediation of Christ according to the Ways and on the Terms prepared and disposed in his Soveraign Wisdom and Pleasure is formally the New Covenant though something yet is to be added to compleat its Application unto us Now the substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of Mankind from sin and misery by his death Gen. 3.15 Wherefore if he and all the Benefits of his Mediation his Death and all the Effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his death the procuring cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the Will of God that we shall enter into a Covenant state with him or be interessed in the Benefits of it This being virtually comprized in the absolute Promise for every Promise of God doth tacitly require Faith and Obedience in us is expressed in other places by the way of the Condition required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made Partakers of it Nor is the Constitution of these Terms an effect of the death of Christ or procured thereby It is a meer effect of the Soveraign Grace and Wisdom of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the world as to send his only begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and that all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the foederal Transaction between the Father and the Son wherein they were ordered to the praise of the Glory of Gods Grace and so although their constitution was not the procurement of his Death yet without respect unto it it had not been Wherefore the sole cause of Gods making the New Covenant was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodness Grace and Love of God as it is every where expressed in the Scripture 4 thly The Covenant may be considered as unto the actual Application of the Grace Benefit and Priviledges of it unto any persons whereby they are made real partakers of them or are taken into Covenant with God And this alone in the Scripture is intended by Gods making a Covenant with any It is not a general Revelation or Declaration of the Terms and Nature of the Covenant which some call an universal conditional Covenant on what Grounds they know best seeing the very formal nature of making a Covenant with any includes the actual Acceptation of it and Participation of the Benefits of it by them but a Communication of the Grace of it accompanied with a prescription of Obedience that is Gods making his Covenant with any as all Instances of it in the Scripture do declare It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I answer supposing what is spoken of his being a surety thereof it hath a threefold respect thereunto 1. In that the Covenant as the Grace and Glory of it were prepared in the Counsel of God as the Terms of it was fixed in the Covenant of the Mediator and as it was declared in the Promise was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Heb. 9.15 16 17 18 19 20. And he compares his Blood in his Death and Sacrifice of himself unto the Sacrifices and their Blood whereby the Old Covenant was confirmed purified dedicated or established ver 18 19. Now these Sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ. 2. He thereby underwent and performed all that which in the Righteousness and Wisdom of God was required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his death yet he was in his Person Mediation Life and Death the only cause and means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God hath prepared in the Counsel of his Will that were fixed as unto the way of this communication in the Covenant of the Mediator and proposed in the Promises of it are purchased merited and procured by his Death and effectually communicated or applied unto all the Covenanters by virtue thereof with others of his Mediatory Acts. And this
only by works of Righteousness which men did themselves in Obedience unto the Commands of God but also by the strict observance of many Inventions of what they called the Church with an Ascription of a strange Efficacy to the same Ends unto missatical Sacrifices Sacramentals Absolutions Pennances Pilgrimages and other the like Superstitions Hereby they observed that the Consciences of men were kept in perpetual disquietments perplexities fears and bondage exclusive of that Rest Assurance and Peace with God through the Blood of Christ which the Gospel proclaims and tenders And when the Leaders of the People in that Church had observed this that indeed the ways and means which they proposed and presented would never bring the Souls of men to Rest nor give them the least Assurance of the pardon of sins they made it a part of their Doctrine that the belief of the pardon of our own sins and Assurance of the Love of God in Christ were false and pernicious For what should they else do when they knew well enough that in their way and by their propositions they were not to be attained Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this whether there be according unto and by the Gospel a state of Rest and assured Peace with God to be attained in this life And having all Advantages imaginable for the proof hereof from the very nature use and end of the Gospel from the Grace Love and Design of God in Christ from the Efficacy of his Mediation in his Oblation and Intercession they assigned these things to be the especial Object of Justifying Faith and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God through the blood of Christ as proposed in the Promises of the Gospel That is they directed the Souls of men to seek for peace with God the pardon of sin and a Right unto the Heavenly Inheritance by placing their sole Trust and Confidence in the mercy of God by Christ alone But yet withall I never read any of them I know not what others have done who affirmed that every true and sincere Believer always had a full Assurance of the Especial Love of God in Christ or of the pardon of his own sins though they plead that this the Scripture requires of them in a way of Duty and that this they ought to aim at the Attainment of And these things I shall leave as I find them unto the use of the Church For I shall not contend with any about the way and manner of expressing the Truth where the substance of it is retained That which in these things is aimed at is the Advancement and Glory of the Grace of God in Christ with the conduct of the Souls of men unto Rest and Peace with him Where this is attained or aimed at and that in the way of Truth for the substance of it variety of Apprehensions and Expressions concerning the same things may tend unto the useful exercise of the Faith and Edification of the Church Wherefore neither opposing nor rejecting what hath been delivered by others as their Judgments herein I shall propose my own thoughts concerning it not without some hopes that they may tend to communicate Light in the knowledge of the thing it self enquired into and the Reconciliation of some differences about it amongst Learned and Holy men I say therefore That the Lord Jesus Christ himself as the Ordinance of God in his work of Mediation for the Recovery and Salvation of lost sinners and as unto that End proposed in the Promise of the Gospel is the adequate proper Object of Justifying Faith or of saving Faith in its Work and Duty with respect unto our Justification The Reason why I thus state the Object of Justifying Faith is because it compleatly answers all that is ascribed unto it in the Scripture and all that the nature of it doth require What belongs unto it as Faith in general is here supposed and what is peculiar unto it as Justifying is fully expressed And a few things will serve for the Explication of the Thesis which shall afterwards be confirmed 1. The Lord Jesus Christ himself is asserted to be the proper Object of Justifying Faith For so it is required in all those Testimonies of Scripture where that Faith is declared to be our believing in him on his name our receiving of him or looking unto him whereunto the Promise of Justification and Eternal Life is annexed whereof afterwards See Joh. 1.12 chap. 3.16 36. chap. 6.29 47. chap. 7.38 chap. 15.25 Act. 10.41 Act. 13.38 39. Act. 16.31 Act. 26.18 c. 2. He is not proposed as the Object of our Faith unto the Justification of Life absolutely but as the Ordinance of God even the Father unto that end who therefore also is the immediate Object of Faith as Justifying in what respects we shall declare immediately So Justification is frequently ascribed unto Faith as peculiarly acted on him Joh. 5.24 He that believeth on him that sent me hath Everlasting Life and shall not come into Judgment but is passed from Death into Life And herein is comprized that Grace Love and Favour of God which is the principal moving cause of our Justification Rom. 3.23 24. Add hereunto Joh. 6.29 and the Object of Faith is compleat This is the Work of God that ye believe on him whom he hath sent God the Father as sending and the Son as sent that is Jesus Christ in the work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the Object of our Faith See 1 Pet. 1.21 3. That he may be the Object of our Faith whose general nature consisteth in Assent and which is the Foundation of all its other Acts He is proposed in the promises of the Gospel which I therefore place as concurring unto its compleat Object Yet do I not herein consider the Promises meerly as peculiar divine Revelations in which sense they belong unto the formal Object of Faith but as they contain propose and exhibit Christ as the Ordinance of God and the Benefits of his Mediation unto them that do believe There is an especial Assent unto the Promises of the Gospel wherein some place the nature and essence of Justifying Faith or of Faith in its Work and Duty with respect unto our Justification And so they make the Promises of the Gospel to be the proper Object of it And it cannot be but that in the Actings of Justifying Faith there is a peculiar Assent unto them Howbeit this being only an Act of the mind neither the whole nature nor the whole work of Faith can consist therein Wherefore so far as the Promises concur to the compleat Object of Faith they are considered materially also namely as they contain propose and exhibit Christ unto Believers And in that sense are they frequently affirmed in the Scripture to be the
being supplied by some to comply with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ensues And this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar unto this Apostle being no where used in the New Testament nor it may be in any other Author but by him And he useth it expresly 1 Epist. 2.29 and Chap. 3.7 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly contain what is here expressed 2 To be justified as the word is rendred by the vulgar let him be justified more as it must be rendred if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retained respects an act of God which neither in its beginning nor continuation is prescribed unto us as a duty nor is capable of increase in degrees as we shall shew afterwards 3 Men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally from inherent Righteousness and if the Apostle had intended Justification in this place he would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things prefer the Complutensian Syriack and Arabick before the vulgar reading of this place If the vulgar reading be retained no more can be intended but that he who is Righteous should so proceed in working Righteousness as to secure his justified estate unto himself and to manifest it before God and the World Now whereas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used 36 times in the New Testament these are all the places whereunto any exception is put in against their Forensick signification And how ineffectual these exceptions are is evident unto any impartial Judge Some other Considerations may yet be made use of and pleaded to the same purpose Such is the opposition that is made between Justification and Condemnation So is it Isa. 50.8 9. Prov. 17.15 Rom. 5.16 18. Chap. 8.33 34. and in sundry other places as may be observed in the preceding enumeration of them Wherefore as Condemnation is not the infusing of an habit of wickedness into him that is condemned nor the making of him to be inherently wicked who was before Righteous but the passing a sentence upon a man with respect unto his wickedness no more is Justification the change of a person from inherent unrighteousness unto Righteousness by the infusion of a principle of Grace but a sentential Declaration of him to be Righteous Moreover the thing intended is frequently declared in the Scripture by other aequivalent terms which are absolutely exclusive of any such sense as the infusion of an habit of Righteousness So the Apostle expresseth it by the Imputation of Righteousness without Works Rom. 4.6 11. And calls it the Blessedness which we have by the pardon of sin and the covering of Iniquity in the same place So it is called Reconciliation with God Rom. 5.9 10. To be justified by the Blood of Christ is the same with being Reconciled by his Death Being now justified by his Blood we shall be saved from wrath by him For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his life See 2 Cor. 5.20 21. Reconciliation is not the infusion of an habit of Grace but the effecting of peace and love by the removal of all enmity and causes of offence To save and Salvation are used to the same purpose He shall save his people from their sins Matth. 1.21 is the same with by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 13.39 That of Gal. 2.16 We have believed that we might be justified by the Faith of Christ and not by the Works of the Law is the same with Act. 15.11 But we believe that through the Grace of our Lord Jesus Christ we shall be saved even as they Ephes. 2.8 9. By Grace ye are saved through Faith and not of Works is so to be justified So it is expressed by pardon or the Remission of Sins which is the effect of it Rom. 4.5 6. By receiving the Atonement Chap. 5.11 not coming into Judgment or Condemnation Joh. 5.24 Blotting out sins and Iniquities Isa. 43.25 Psal. 51.9 Isa. 44.22 Jer. 18.23 Act. 3.19 Casting them into the bottom of the Sea Micah 7.19 and sundry other expressions of an alike importance The Apostle declaring it by its effects says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall be made Righteous Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who on a juridical Trial in open Court is absolved and declared Righteous And so it may be observed that all things concerning Justification are proposed in the Scripture under a juridical Scheme or Forensick Tryal and Sentence As 1 A judgment is supposed in it concerning which the Psalmist prays that it may not proceed on the terms of the Law Psal. 143.2 2 The Judge is God himself Isa. 50.7 8. Rom. 8.33 3 The Tribunal whereon God sits in Judgment is the Throne of Grace Heb. 4.16 Therefore will the Lord wait that he may be gracious unto you and therefore vvill he be exalted that he may have mercy upon you for the Lord is a God of Judgment Isa. 30.18 4 A Guilty person This is the Sinner who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so guilty of sin as to be obnoxious to the Judgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Chap. 1.32 whose mouth is stopped by Conviction 5 Accusers are ready to propose and promote the charge against the guilty person These are the Law Joh. 5.45 and Conscience Rom. 2.15 and Sathan also Zach. 3.2 Rev. 12.10 6 The Charge is admitted and drawn up into an Hand-vvriting in form of Law and is laid before the Tribunal of the Judge in Bar to the Deliverance of the Offender Col. 2.14 7 A Plea is prepared in the Gospel for the guilty person And this is Grace through the Blood of Christ the Ransome paid the Atonement made the Eternal Righteousness brought in by the Surety of the Covenant Rom. 3.23 24 25. Dan. 9.24 Eph. 1.7 8 Hereunto alone the Sinner betakes himself renouncing all other Apologies or defensatives whatever Psal. 130.2 3. Psal. 143.2 Job 9.2 3. Chap. 42.5 6 7. Luk. 18.13 Rom. 3.24 25. Chap. 5.11 16 17 18 19. Chap. 8.1 2 3. ver 32.33 Isa. 53.5 6. Heb. 9.13 14 15. Chap. 10.1 2 3 4 5 6 7 8 9 10 11 12 13. 1 Pet. 2.24 1 Joh. 1.7 Other Plea for a Sinner before God there is none He who knoweth God and himself will not provide or betake himself unto any other Nor will he as I suppose trust unto any other defence were he sure of all the Angels in Heaven to plead for him 9 To make this Plea effectual we have an Advocate with the Father and he pleads his own propitiation for us 1 Joh. 2.1 2. 10 The Sentence hereon is Absolution on the account of the Ransome Blood or Sacrifice and Righteousness of Christ with Acceptation into favour as persons approved of God Job
of this Covenant are established in the Covenant it self whereon God will bestow all the Benefits and Effects of it upon us which are Faith and Obedience Wherefore what the Lord Christ hath done for us is thus far accepted as our legal Righteousness as that God upon our Faith and Obedience with respect thereunto doth release and pardon all our sins of Omission and Commission Upon this pardon there is no need of any positive perfect Righteousness unto our Justification or Salvation but our own personal Righteousness is accepted with God in the room of it by virtue of the New Covenant which Christ hath procured So is the Doctrine hereof stated by Cursellaeus and those that join with him or follow him Sundry things there are in these Opinions that deserve an Examination and they will most if not all of them occur unto us in our progress That which alone we have occasion to enquire into with respect unto what we have discoursed concerning the Lord Christ as surety of the Covenant and which is the Foundation of all that is asserted in them is That Christ by his death procured the New Covenant for us which as one says is all that we have thereby which if it should prove otherwise we are not beholding unto it for any thing at all But these things must be examined And 1. The Terms of procuring the New Covenant are ambiguous It is not as yet that I know of by any declared how the Lord Christ did procure it whether he did so by his Satisfaction and Obedience as the meritorious cause of it or by what other kind of causality Unless this be stated we are altogether uncertain what Relation of the New Covenant unto the Death of Christ is intended And to say that thereunto we owe the New Covenant doth not mend the matter but rather render the Terms more ambiguous Neither is it declared whether the Constitution of the Covenant or the Communication of the Benefits of it are intended It is yet no less general That God was so well pleased with what Christ did as that hereon he made and entered into a New Covenant with mankind This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ by his Obedience and Suffering did meritoriously procure the making and establishing of the New Covenant which was all that he so procured and the entire effect of his death what they say may be understood but the whole Nature of the Mediation of Christ is overthrown thereby 2. This Opinion is liable unto a great Prejudice in that whereas it is in such a Fundamental Article of our Religion and about that wherein the Eternal Welfare of the Church is so nearly concerned there is no mention made of it in the Scripture For is it not strange that if this be as some speak the sole effect of the Death of Christ whereas sundry other things are frequently in the Scripture ascribed unto it as the effects and fruits thereof that this which is only so should be no where mentioned neither in express words nor such as will allow of this sense by any just or lawful consequence Our Redemption Pardon of sins the Renovation of our Natures our Sanctification Justification Peace with God Eternal Life are all joyntly and severally assigned thereunto in places almost without number But it is no where said in the Scripture that Christ by his death merited procured obtained the New Covenant or that God should enter into a New Covenant with mankind yea as we shall see that which is contrary unto it and inconsistent with it is frequently asserted 3. To clear the Truth herein we must consider the several notions and causes of the New Covenant with the true and real respect of the Death of Christ thereunto And it is variously represented unto us 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God And this although it have the nature of an Eternal Decree yet is it not the same with the Decree of Election as some suppose For that properly respects the subjects or persons for whom Grace and Glory are prepared This is the Preparation of that Grace and Glory as to the way and manner of their communication Some learned men do judge that this counsel and purpose of the Will of God to give Grace and Glory in and by Jesus Christ unto the Elect in the way and by the means by him prepared is formally the Covenant of Grace or at least that the substance of the Covenant is comprized therein But it is certain that more is required to compleat the whole nature of a Covenant Nor is this purpose or counsel of God called the Covenant in the Scripture but is only proposed as the spring and fountain of it Eph. 1. â—â— 4 5 6 7 8 9 10 11. Unto the full Exemplification of the Covenant of Grace there is required the Declaration of this Counsel of Gods Will accompanied with the means and powers of its Accomplishment and the Prescription of the ways whereby we are so to be interessed in it and made partakers of the Benefits of it But in the enquiry after the procuring cause of the New Covenant it is the first thing that ought to come under consideration For nothing can be the procuring cause of the Covenant which is not so of this spring and fountain of it of this Idea of it in the mind of God of the preparation of its Terms and Benefits But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ and to ascribe it thereunto is to overthrow the whole freedom of eternal Grace and Love Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God be the effect of or procured by any thing that is external and temporal 2. It may be considered with respect unto the foederal Transactions between the Father and the Son concerning the Accomplishment of this Counsel of his Will What these were wherein they did consist I have declared at large Exercitat Vol. 2. Neither do I call this the Covenant of Grace absolutely nor is it so called in the Scripture But yet some will not distinguish between the Covenant of the Mediator and the Covenant of Grace because the promises of the Covenant absolutely are said to be made to Christ Gal. 3.16 and he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first subject of all the Grace of it But in the Covenant of the Mediator Christ stands alone for himself and undertakes for himself alone and not as the Repretsentive of the Church But this he is in the Covenant of Grace But this is that wherein it had its designed establishment as unto all the ways means and ends of its Accomplishment and all things so disposed as that it might be effectual unto the eternal Glory of the Wisdom Grace Righteousness and Power of
Righteousness of Christ is imputed unto us or in the sight of God we can never be Justified Nor are the cavilling Objections of the Socinians and those that follow them of any force against the Truth herein They tell us that the Righteousness of Christ can be imputed but unto one if unto any For who can suppose that the same Righteousness of One should become the Righteousness of many even of all that believe Besides he performed not all the Duties that are required of us in all our Relations he being never placed in them These things I say are both foolish and impious destructive unto the whole Gospel For all things here depend on the Ordination of God It is his Ordinance that as through the offence of One many are dead so his Grace and the Gift of Grace through one man Christ Jesus hath abounded unto many and as by the Offence of one Judgment came upon all men unto Condemnation so by the Righteousness of One the free Gift came upon all unto the Righteousness of life and by the Obedience of One many are made Righteous as the Apostle argues Rom. 5. For God sent his own Son in the likeness of sinful flesh and for sin that the Righteousness of the Law might be fulfilled in us Rom. 8.3 4. For he was the End of the Law the whole End of it for Righteousness unto them that do believe Chap. 10.4 This is the Appointment of the Wisdom Righteousness and Grace of God that the whole Righteousness and Obedience of Christ should be accepted as our compleat Righteousness before him imputed unto us by his Grace and applied unto us or made ours through believing and consequently unto all that believe And if the actual Sin of Adam be imputed unto us all who derive our Nature from him unto Condemnation though he sinned not in our Circumstances and Relations is it strange that the actual Obedience of Christ should be imputed unto them who derive a Spiritual Nature from him unto the Justification of life Besides both the Satisfaction and Obedience of Christ as relating unto his person were in some sense infinite that is of an infinite Value and so cannot be considered in Parts as though one Part of it were imputed unto one and another unto another but the whole is imputed unto every one that doth believe And if the Israelites could say that David was worth ten thousand of them 2 Sam. 21.3 we may well allow the Lord Christ and so what he did and suffered to be more than us all and all that we can do and suffer There are also sundry other mistakes that concur unto that part of the Charge against the Imputation of the Righteousness of Christ unto us which we have now considered I say of his Righteousness for the Apostle in this case useth those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness and Obedience as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Rom. 5.18 19. such are those that Remission of Sin and Justification are the same or that Justification consisteth only in the Remission of Sin that Faith it self as our Act and Duty being it is the Condition of the Covenant is imputed unto us for Righteousness or that we have a personal inherent Righteousness of our own that one way or other is our Righteousness before God unto Justification either a Condition it is or a Disposition unto it or hath a congruity in deserving the Grace of Justification or a down-right merit of Condignity thereof For all these are but various expressions of the same thing according unto the Variety of the Conceptions of the Minds of men about it But they have been all considered and removed in our precedent Discourses To close this Argument and our Vindication of it and therewithal to obviate an Objection I do acknowledg that our Blessedness and life eternal is in the Scripture oftimes ascribed unto the death of Christ But it is so 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the principal Cause of the whole and as that without which no imputation of Obedience could have justified us for the Penalty of the Law was indispensibly to be undergone 2. It is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not exclusively unto all Obedience whereof mention is made in other Places but as that whereunto it is inseparably conjoyned Christus in vita passivam habuit actionem in morte passionem activam sustinuit dum salutem operaretur in medio terrae Bernard And so it is also ascribed unto his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto Evidence and Manifestation But the Death of Christ exclusively as unto his Obedience is no where asserted as the Cause of eternal life comprizing that exceeding Weight of Glory wherewith it is accompanied Hitherto we have treated of and Vindicated the Imputation of the Active Obedience of Christ unto us as the Truth of it was deduced from the preceding Argument about the Obligation of the Law of Creation I shall now briefly confirm it with other Reasons and Testimonies 1. That which Christ the Mediator and Surety of the Covenant did do in Obedience unto God in the discharge and Performance of his Office that he did for us and that is imputed unto us This hath been proved already and it hath too great an Evidence of Truth to be denied He was born to us given to us Isa. 9.6 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us Rom. 8.3 4. Whatever is spoken of the Grace Love and Purpose of God in sending or giving his Son or of the Love Grace and Condescention of the Son in coming and undertaking of the Work of Redemption designed unto him or of the Office it self of a Mediator or Surety gives Testimony unto this Assertion Yea it is the Fundamental Principle of the Gospel and of the Faith of all that truly believe As for those by whom the Divine Person and Satisfaction of Christ are denied whereby they evert the whole Work of his Mediation we do not at present consider them Wherefore what he so did is to be enquired into And 1. The Lord Christ our Mediator and Surety was in his Humane Nature made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law Gal. 4.1 That he was not so for himself by the necessity of his Condition we have proved before It was therefore for us But as made under the Law he yielded Obedience unto it this therefore was for us and is imputed unto us The exception of the Socinians that it is the Judicial Law only that is intended is too frivolous to be insisted on For he was made under that Law whose Curse we are delivered from And if we are delivered only from the Curse of the Law of Moses wherein they contend that there
that Death and Condemnation whereunto we were liable by the Sin of Adam but the Pardon of many Offences that is of all our Personal Sins and a right unto life eternal through the Grace of God for we are justified freely by his Grace through the Redemption that is in Christ Jesus And these things are thus plainly and fully delivered by the Apostle unto whose sense and expressions also so far as may be it is our Duty to accommodate ours What is offered in opposition hereunto is so made up of Exceptions and Evasions perplexed Disputes and leadeth us so far off from the plain words of the Scripture that the Conscience of a convinced Sinner knows not what to fix upon to give it rest and saisfaction nor what it is that is to be believed unto Justification Piscator in his Scholia on this Chapter and elsewhere insisteth much on a specious Argument against the Imputation of the Obedience of Christ unto our Justification But it proceedeth evidently on an open mistake and false supposition as well as it is contradictory unto the plain words of the Text. It is true which he observes and proves that our Redemption Reconciliation Pardon of Sin and Justifiation are often ascribed unto the Death and Blood of Christ in a signal manner The reasons of it have partly been intimated before and a further account of them shall be given immediately But it doth not thence follow that the Obedience of his life wherein he fulfilled the whole Law being made under it for us is excluded from any causality therein or is not imputed unto us But in opposition thereunto he thus argueth Si obedientia vitae Christi nobis ad justitiam imputaretur non fuit opus Christum pro nobis mori mori enim necesse fuit pro nobis injustis 1 Pet. 3.18 Quod si ergo justi effecti sumus per vitam illius causa nulla relicta fuit cur pro nobis moreretur quia justitia Dei non patitur ut puniat justos At punivit nos in Christo seu quod idem valet punivit Christum pro nobis loco nostri posteaquam ille sancte vixisset ut certum est è Scriptura Ergo non sumus justi effecti per sanctam vitam Christi Item Christus mortuus est ut justitiam illam Dei nobis acquireret 2 Cor. 5.21 Non igitur illam acquisiverat ante mortem But this whole Argument I say proceeds upon an evident mistake For it supposeth such an order of things as that the Obedience of Christ or his Righteousness in fulfilling the Law is first imputed unto us and then the Righteousness of his death is afterwards to take place or to be imputed unto us which on that supposition he says would be of no use But no such order or Divine constitution is pleaded or pretended in our Justification It is true the life of Christ and his Obedience unto the Law did precede his Sufferings and undergoing the curse thereof neither could it otherwise be For this order of these things between themselves was made necessary from the Law of Nature But it doth not thence follow that it must be observed in the Imputation or Application of them unto us For this is an effect of Soveraign Wisdom and Grace not respecting the natural order of Christs Obedience and Suffering but the moral order of the things whereunto they are appointed And although we need not assert nor do I so do different acts of the Imputation of the Obedience of Christ unto the Justification of life or a right and title unto life eternal and of the suffering of Christ unto the pardon of our Sins and freedom from condemnation but by both we have both according unto the Ordinance of God that Christ may be all in all Yet as unto the effects themselves in the Method of Gods bringing Sinners unto the Justification of life the application of the Death of Christ unto them unto the pardon of Sin and freedom from Condemnation is in order of Nature and in the exercise of Faith antecedent unto the application of his Obedience unto us for a right and title unto life eternal The state of the person to be justified is a state of Sin and wrath wherein he is liable unto Death and Condemnation This is that which a convinced Sinner is sensible of and which alone in the first place he seeks for deliverance from What shall we do to be saved This in the first place is presented unto him in the Doctrine and Promise of the Gospel which is the Rule and Instrument of its application And this is the death of Christ. Without this no actual Righteousness imputed unto him not the Obedience of Christ himself will give him relief For he is sensible that he hath sinned and thereby come short of the glory of God and under the Sentence condemnatory of the Law Until he receives a deliverance from hence it to no purpose to propose that unto him which should give him right unto life eternal But upon a supposition hereof he is no less concern'd in what shall yet further give him title thereunto that he may reign in life through Righteousness Herein I say in its order Conscience is no less concern'd than in deliverance from Condemnation And this order is expressed in the declaration of the Fruit and Effects of the Mediation of Christ. Dan. 9.24 To make reconciliation for iniquity and to bring in everlasting Righteousness Neither is there any force in the Objection against it that actually the Obedience of Christ did precede his Suffering For the Method of their application is not prescribed thereby And the state of Sinners to be justified with the nature of their Justification requires it should be otherwise as God also hath ordained But because the Obedience and Sufferings of Christ were concomitant from first to last both equally belonging unto his state of Exinanition and cannot in any act or instance be separated but only in notion or imagination seeing he suffered in all his Obedience and obeyed in all his Suffering Heb. 5.8 And neither part of our Justification in freedom from Condemnation and right unto life eternal can be supposed to be or exist without the other according unto the Ordinance and constitution of God the whole effect is jointly to be ascribed unto the whole Mediation of Christ so far as he acted towards God in our behalf wherein he fulfilled the whole Law both as to the penalty exacted of Sinners and the Righteousness it requires unto life as an eternl reward And there are many reasons why our Justification is in the Scripture by the way of Eminency ascribed unto the death and blood-shedding of Christ. For 1. The Grace and Love of God the principal efficient cause of our Justification are therein made most eminent and conspicuous For this is most frequently in the Scripture proposed unto us as the highest instance and undeniable demonstration of Divine Love
and Grace And this is that which principally we are to consider in our Justification the glory of them being the end of God therein He made us accepted in the Beloved to the praise of the glory of his Grace Ephes. 1.6 Wherefore this being the fountain spring and sole cause both of the Obedience of Christ and of the Imputation thereof unto us with the pardon of Sin and Righteousness thereby it is every where in the Scripture proposed as the prime object of our Faith in our Justification and opposed directly unto all our own Works whatever The whole of Gods design herein is that Grace may reign through Righteousness unto eternal life Whereas therefore this is made most evident and conspicuous in the Death of Christ our Justification is in a peculiar manner assigned thereunto 2. The love of Christ himself and his Grace are peculiarly exalted in our Justification that all men may honour the Son even as they honour the Father Frequently are they expressed unto this purpose 2 Cor. 8.9 Gal. 2.20 Phil. 3.6 7. Rev. 1.5 6. And those also are most eminently exalted in his death so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner As nothing is more ordinary than among many things that concur to the same effect to ascribe it unto that which is most eminent among them especially if it cannot be conceived as separated from the rest 3. This is the clearest Testimony that what the Lord Christ did and suffered was for us and not for himself For without the consideration hereof all the Obedience which he yielded unto the Law might be looked on as due only on his own account and himself to have been such a Saviour as the Socinians imagine who should do all with us from God and nothing with God for us But the suffering of the curse of the Law by him who was not only an innocent man but also the Son of God openly testifies that what he did and suffered was for us and not for himself It is no wonder therefore if our Faith as unto Justification be in the first place and principally directed unto his Death and Blood-shedding 4. All the Obedience of Christ had still respect unto the Sacrifice of himself which was to ensue wherein it received its accomplishment and whereon its efficacy unto our Justification did depend For as no Imputation of actual Obedience would justifie Sinners from the condemnation that was passed on them for the Sin of Adam so although the Obedience of Christ was not a meer preparation or qualification of his person for his Suffering yet its efficacy unto our Justification did depend on his Suffering that was to ensue when his Soul was made an offering for Sin 5. As was before observed Reconciliation and the Pardon of Sin through the Blood of Christ do directly in the first place respect our relief from the state and condition whereinto we were cast by the Sin of Adam in the loss of the favour of God and liableness unto Death this therefore is that which principally and in the first place a lost convinced Sinner such as Christ calls unto himself doth look after And therefore Justification is eminently and frequently proposed as the effect of the Bloodshedding and Death of Christ which are the direct cause of our Reconciliation and Pardon of Sin But yet from none of these considerations doth it follow that the Obedience of the one man Christ Jesus is not imputed unto us whereby Grace might reign through Righteousness unto eternal life The same Truth is fully asserted and confirmed Chap. 8. v. 1 2 3 4. But this place hath been of late so explained and so vindicated by another in his learned and Judicious Exposition of it namely Dr. Jacombe as that nothing remains of weight to be added unto what hath been pleaded and argued by him Part. 1. vers 4. pag. 587. and onwards And indeed the answers which he subjoyns to the Arguments whereby he confirms the Truth to the most usual and important objections against the Imputation of the Righteousness of Christ are sufficient to give just Satisfaction unto the minds of unprejudiced unengaged persons I shall therefore pass over this Testimony as that which hath been so lately pleaded and vindicated and not press the same things it may be as is not unusual unto their disadvantage Chap. 10. Vers. 3 4. For they the Jews who had a zeal for God but not according to knowledg being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God For Christ is the end of the Law for Righteousness unto every one that believeth What is here determined the Apostle enters upon the Proposition and declaration of Chap. 9. vers 30. And because what he had to propose was somewhat strange and unsuited unto the common apprehensions of men he introduceth it with that prefatory Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth on the like occasions Chap. 3.5 Chap. 6.1 Chap. 7.7 Chap. 9.14 What shall we then say that is is there in this matter unrighteousness with God as vers 14. or what shall we say unto these things or this is that which is to be said herein That which hereon he asserts is that the Gentiles which followed not after Righteousness have attained unto Righteousness even the Righteousness which is of Faith But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness that is unto Righteousness it self before God Nothing seems to be more contrary unto reason than what is here made manifest by the event The Gentiles who lived in Sin and Pleasures not once endeavouring to attain unto any Righteousness before God yet attained unto it upon the Preaching of the Gospel Israel on the other hand which followed after Righteousness diligently in all the Works of the Law and Duties of Obedience unto God thereby came short of it attained not unto it All Preparations all Dispositions all merit as unto Righteousness and Justification are excluded from the Gentiles For in all of them there is more or less a following after Righteousness which is denied of them all Only by Faith in him who justifieth the ungodly they attain Righteousness or they attained the Righteousness of Faith For to attain Righteousness by Faith and to attain the Righteousness which is of Faith are the same Wherefore all things that are comprized any way in following after Righteousness such as are all our Duties and Works are excluded from any influence into our Justification And this is expressed to declare the Sovereignty and freedom of the Grace of God herein Namely that we are justified freely by his Grace and that on our part all boasting is excluded Let men pretend what they will and dispute what they please those who attain unto Righteousness and Justification before God when they follow not after Righteousness they
things we may observe in the Apostles assignation of the causes of our deliverance from a state of sin and acceptance with God 1. That he assigns the whole of this work absolutely unto Grace Love and Mercy and that with an exclusion of the consideration of any thing on our part as we shall see immediately Ver. 5 8. 2. He magnifies this Grace in a marvellous manner For 1. He expresseth it by all names and titles whereby it is signified as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy Love Grace and Kindness For he would have us to look only unto Grace herein 2. He ascribes such Adjuncts and gives such Epithets unto that Divine Mercy and Grace which is the sole cause of our deliverance in and by Jesus Christ as render it singular and herein solely to be adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rich in Mercy Great Love wherewith he loved us The exceeding riches of his grace in his kindness Ver. 4 5 6 7. It cannot reasonably be denied but that the Apostle doth design deeply to affect the Mind and Heart of Believers with a sense of the Grace and Love of God in Christ as the only cause of their Justification before God I think no words can express those conceptions of the Mind which this Representation of Grace doth suggest Whether they think it any part of their duty to be like minded and comply with the Apostle in this design who scarce ever mention the Grace of God unless it be in a way of diminution from its efficacy and unto whom such Ascriptions unto it as are here made by him are a matter of contempt is not hard to judge But it will be said these are good words indeed but they are only general there is nothing of Argument in all this adoring of the Grace of God in the work of our Salvation It may be so it seems to many But yet to speak plainly there is to me more Argument in this one consideration namely of the Ascription made in this cause unto the Grace of God in this place then in an hundred Sophisms suited neither unto the expressions of the Scripture nor the experience of them that do believe He that is possessed with a due apprehension of the Grace of God as here represented and under a sense that it was therein the design of the Holy Ghost to render it glorious and alone to be trusted unto will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience which some would suggest unto him But we may yet look further into the words The case which the Apostle states the inquiry which he hath in hand whereon he determineth as to the Truth wherein he instructs the Ephesians and in them the whole Church of God is How a lost condemned sinner may come to be accepted with God and thereon saved And this is the sole inquiry wherein we are or intend in this controversie to be concerned Further we will not proceed either upon the invitation or provocation of any Concerning this his position and determination is That we are saved by Grace This first he occasionally interposeth in his enumeration of the benefits we receive by Christ Ver. 5. But not content therewith he again directly asserts it Ver. 8. in the same words for he seems to have considered how slow Men would be in the admittance of this Truth which at once deprives them of all boastings in themselves What it is that he intends by our being saved must be inquired into It would not be prejudicial unto but rather advance the truth we plead for if by our being saved eternal Salvation were intended But that cannot be the sense of it in this place otherwise than as that Salvation is included in the causes of it which are effectual in this life Nor do I think that in that expression By Grace ye are saved our Justification only is intended although it be so principally Conversion unto God and Sanctification are also included therein as is evident from Ver. 5 6. And they are no less of sovereign Grace than is our Justification it self But the Apostle speaks of what the Ephesians being now Believers and by vertue of their being so were made partakers of in this life This is manifest in the whole context For having in the beginning of the Chapter described their condition what it was in common with all the Posterity of Adam by nature Ver. 1 2 3. He moreover declares their condition in particular in opposition to that of the Jews as they were Gentiles Idolaters Atheists Ver. 11 12. Their present delivery by Jesus Christ from this whole miserable state and condition that which they were under in common with all mankind and that which was a peculiar aggravation of its misery in themselves is that which he intends by their being saved That which was principally designed in the description of this state is That therein and thereby they were liable unto the wrath of God guilty before him and obnoxious unto his judgment This he expresseth in the declaration of it Ver. 3. Answerable unto that method and those grounds he every where proceeds on in declaring the Doctrine of Justification Rom. 3.19 20 21 22 23 24. Tit. 3.3 4 5. From this state they had deliverance by Faith in Christ Jesus For unto as many as received him power is given to be the sons of God Joh. 1.12 He that believeth on him is not condemned that is he is saved in the sense of the Apostle in this place Joh. 3.15 He that believeth on the Son of God hath everlasting life is saved but he that believeth not the wrath of God abideth on him Ver. 36. And in this sense saved and Salvation are frequently used in the Scripture Besides he gives us so full a description of the Salvation which he intends from Ver. 13. unto the end of the Chapter that there can be no doubt of it It is our being made nigh by the Blood of Christ Ver. 13. Our Peace with God by his death Ver. 14 15. Our Reconciliation by the Blood of the Cross Ver. 16. Our access unto God and all Spiritual priviledges thereon depending Ver. 18 19 20 c. Wherefore the inquiry of the Apostle and his determination thereon is concerning the causes of our Justification before God This he declares and fixeth both Positively and Negatively Positively 1. In the supream moving Cause on the part of God This is that free sovereign Grace and Love of his which he illustrates by its adjuncts and properties before mentioned 2. In the meritorious procuring cause of it which is Jesus Christ in the Work of his Mediation as the Ordinance of God for the rendring this Grace effectual unto his Glory Ver. 7 13 16. 3. In the only means or instrumental cause on our part which is Faith By Grace are ye saved through Faith Ver. 8. And lest he should seem to derogate any thing from the Grace