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A53686 The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ... Owen, John, 1616-1683. 1677 (1677) Wing O739; ESTC R13355 418,173 622

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Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
this Notion and Expression as improper than reject them as untrue And our safest course in these cases is to consider what is the thing or matter intended If that be agreed upon he deserves best of Truth who parts with strife about propriety of Expressions before it be medled with Tenacious pleading about them will surely render our Contentions Endless and none will ever want an Appearance of probability to give them countenance in what they pretend If our design in teaching be the same with that of the Scripture namely to inform the Minds of Believers and convey the Light of the knowledge of God in Christ unto them we must be contented sometimes to make use of such Expressions as will scarce pass the Ordeal of arbitrary Rules and Distinctions through the whole compass of notional and artificial Sciences And those who without more ado reject the instrumentality of Faith in our Justification as an unscriptural Notion as though it were easie for them with one breath to blow away the Reasons and Arguments of so many Learned Men as have pleaded for it may not I think do amiss to review the Grounds of their Confidence For the Question being only concerning what is intended by it it is not enough that the Term or Word it self of an instrument is not found unto this purpose in the Scripture For on the same Ground we may reject a Trinity of Persons in the Divine Essence without an acknowledgment whereof not one Line of the Scripture can be rightly understood Those who assert Faith to be as the Instrumental cause in our Justification do it with respect unto two Ends. For first they design thereby to declare the meaning of those expressions in the Scripture wherein we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely which must denote either instrumentum aut formam aut modum actionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.28 Therefore we conclude that a Man is justified by Faith So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.17 Gal. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.22 30. That is fide ex fide per fidem which we can express only by Faith or through Faith Propter fidem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our Faith we are no where said to be justified The Enquiry is what is the most proper lightsome and convenient way of declaring the meaning of these Expressions This the Generality of Protestants do judge to be by an instrumental cause For some kind of causality they do plainly intimate whereof the lowest and meanest is that which is instrumental For they are used of Faith in our Justification before God and of no other Grace or Duty whatever Wherefore the proper Work or Office of Faith in our Justification is intended by them And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the whole New Testament with a genitive case nor in any other good Author but it denotes an instrumental Efficiency at least In the divine Works of the Holy Trinity the operation of the second Person who is in them a principal Efficient yet is sometimes expressed thereby it may be to denote the order of Operation in the Holy Trinity answering the order of Subsistence though it be applied unto God absolutely or the Father Rom. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him are all things Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly opposed Gal. 3.2 But when it is said that a man is not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the works of the Law it is acknowledged by all that the meaning of the Expression is to exclude all efficiency in every kind of such works from our Justification It follows therefore that where in opposition hereunto we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith an instrumental efficiency is intended Yet will I not therefore make it my controversie with any that Faith is properly an instrument or the instrumental cause in or of our Justification and so divert into an impertinent contest about the nature and kinds of Instruments and Instrumental causes as they are metaphysically hunted with a confused Cry of futilous terms and distinctions But this I judge that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural Expressions so often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none so proper as this of an Instrument or Instrumental cause seeing a causality is included in them and that of any other kind certainly excluded nor hath it any of its own But it may be said that if Faith be the Instrumental cause of Justification it is either the Instrument of God or the Instrument of Believers themselves That it is not the Instrument of God is plain in that it is a duty which he prescribeth unto us it is an Act of our own and it is we that believe not God nor can any Act of ours be the Instrument of his Work And if it be our Instrument seeing an Efficiency is ascribed unto it then are we the efficient causes of our own Justification in some sense and may be said to justifie our selves which is derogatory to the Grace of God and the Blood of Christ. I confess that I lay not much weight on Exceptions of this nature For 1 notwithstanding what is said herein the Scripture is express that God justifieth us by Faith It is one God which shall justifie the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by Faith Rom. 3.30 The Scripture foreseeing that God would justifie the Heathen through Faith Gal. 3.8 As he purifieth the Hearts of men by Faith Act. 15.9 Wherefore Faith in some sense may be said to be the Instrument of God in our Justification both as it is the means and way ordained and appointed by him on our part whereby we shall be justified as also because he bestoweth it on us and works it in us unto this end that we may be justified For by Grace we are saved through Faith and that not of our selves it is the Gift of God Ephes. 3.8 If any one shall now say that on these accounts or with respect unto Divine Ordination and Operation concurring unto our Justification that Faith is the Instrument of God in its place and way as the Gospel also is Rom. 1.16 and the Ministers of it 2 Cor. 5.18 1 Tim. 4.6 and the Sacraments also Rom. 4.11 Tit. 3.5 in their several places and kinds unto our Justification it may be he will contribute unto a right conception of the work of God herein as much as those shall by whom it is denied But that which is principally intended is that it is the Instrument of them that do believe Neither yet are they said hereon to justifie themselves For whereas it doth neither really
places of the Scripture Wherefore there is no Reason why we should limit the Object of it unto the Person of Christ as acting in the discharge of his Sacerdotal Office with the Effects and Fruits thereof Answ. 1. Saving Faith and Justifying Faith in any Believer are one and the same and the Adjuncts of Saving and Justifying are but external Denominations from its distinct Operations and Effects But yet Saving Faith doth act in a peculiar manner and is of peculiar use in Justification such as it is not of under any other Consideration whatever Wherefore 2 Although Saving Faith as it is described in General do ever include Obedience not as its Form or Essence but as the necessary Effect is included in the cause and the Fruit in the Fruit-bearing juyce and is often mentioned as to its Being and Exercise where there is no express mention of Christ his Blood and his Righteousness but is applied unto all the Acts Duties and Ends of the Gospel yet this proves not at all but that as unto its Duty Place and acting in our Justification it hath a peculiar Object If it could be proved that where Justification is ascribed unto Faith that there it hath any other Object assigned unto it as that which it rested in for the pardon of Sin and Acceptance with God this Objection were of some force But this cannot be done 3 This is not to say that we are justified by a part of Faith and not by it as considered essentially for we are justified by the entire Grace of Faith acting in such a peculiar way and manner as others have observed But the Truth is we need not insist on the Discussion of this Enquiry For the true meaning of it is not whether any thing of Christ is to be excluded from being the Object of Justifying Faith or of Faith in our Justification but what in and of our selves under the name of receiving Christ as our Lord and King is to be admitted unto an Efficiency or Conditionality in that work As it is granted that justifying Faith is the receiving of Christ so whatever belongs unto the Person of Christ or any Office of his or any Acts in the discharge of any Office that may be reduced unto any cause of our Justification the meritorious procuring material formal or manifesting cause of it is so far as it doth so freely admitted to belong unto the Object of Justifying Faith Neither will I contend with any upon this disadvantageous stating of the Question What of Christ is to be esteemed the Object of Justifying Faith and what is not so For the thing intended is only this whether our own Obedience distinct from Faith or included in it and in like manner as Faith be the condition of our Justification before God This being that which is intended which the other question is but invented to lead unto a compliance with by a more specious pretence then in it self it is capable of under those terms it shall be examined and no otherwise CHAP. IV. Of Justification the notion and signification of the Word in the Scripture UNto the right understanding of the nature of Justification the proper sense and signification of these words themselves Justification and to justifie is to be enquired into For until that is agreed upon it is impossible that our Discourses concerning the thing it self should be freed from equivocation Take words in various senses and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signifie And so it hath actually fallen out in this case as we shall see more fully afterwards Some taking these words in one sense some in another have appeared to deliver contrary Doctrines concerning the thing it self or our Justification before God who yet have fully agreed in what the proper determinate sense or sigfication of the words doth import And therefore the true meaning of them hath been declared and vindicated already by many But whereas the right stating hereof is of more moment unto the Determination of what is principally controverted about the Doctrine it self or the thing signified than most do apprehend and something at least remains to be added for the Declaration and Vindication of the import and only signification of these words in the Scripture I shall give an account of my observations concerning it with what diligence I can The Latine Derivation and Composition of the word Justificatio would seem to denote an internal change from inherent Unrighteousness unto Righteousness likewise inherent by a Physical motion and Transmutation as the Schoolmen speak For such is the signification of words of the same Composition So Sanctification Mortification Vivification and the like do all denote a real internal Work on the Subject spoken of Hereon in the whole Roman School Justification is taken for Justifaction or the making of a man to be inherently Righteous by the infusion of a principle or habit of Grace who was before inherently and habitually unjust and unrighteous Whilst this is taken to be the proper signification of the word we neither do nor can speak ad idem in our Disputations with them about the cause and nature of that Justification which the Scripture teacheth And this appearing sense of the Word possibly deceived some of the Antients as Austin in particular to declare the Doctrine of free gratuitous sanctification without respect unto any Works of our own under the name of Justification For neither he nor any of them ever thought of a Justification before God consisting in the pardon of our sins and the Acceptation of our Persons as Righteous by vertue of any inherent habit of Grace infused into us or acted by us Wherefore the subject matter must be determined by the Scriptural use and signification of these words before we can speak properly or intelligibly concerning it For if to Justifie men in the Scripture signifie to make them subjectively and inherently Righteous we must acknowledge a mistake in what we Teach concerning the nature and causes of Justification And if it signifie no such thing all their Disputations about Justification by the infusion of Grace and inherent Righteousness thereon fall to the Ground Wherefore all Protestants and the Socinians all of them comply therein do affirm that the use and signification of these words is Forensick denoting an Act of Jurisdiction Only the Socinians and some others would have it to consist in the pardon of sin only which indeed the word doth not at all signifie But the sense of the word is to Assoil to Acquit to Declare and pronounce Righteous upon a Trial which in this case the pardon of Sin doth necessarily accompany Justificatio and Justifico belong not indeed unto the Latine Tongue nor can any good Authour be produced who ever used them for the making of him inherently Righteous by any means who was not so before But whereas these words were coyned and framed to signifie such things as are
THE DOCTRINE OF Justification by Faith Through the IMPUTATION OF THE Righteousness of Christ EXPLAINED CONFIRMED VINDICATED By JOHN OWEN D.D. Search the Scriptures Joh. 5.39 LONDON Printed for R. Boulter at the Turks-head over against the Royal-Exchange in Corn-hill 1677. TO THE READER I Shall not need to detain the Reader with an Account of the nature and moment of that Doctrine which is the entire subject of the ensuing Discourse For although sundry Persons even among our selves have various Apprehensions concerning it yet that the knowledge of the Truth therein is of the highest Importance unto the Souls of men is on all hands agreed unto Nor indeed is it possible that any man who knows himself to be a sinner and obnoxious thereon to the Judgment of God but he must desire to have some knowledge of it as that alone whereby the way of delivery from the evil state and condition wherein he finds himself is revealed There are I confess multitudes in the World who although they cannot avoid some general Convictions of sin as also of the Consequents of it yet do fortifie their minds against a practical Admission of such Conclusions as in a just consideration of things do necessarily and unavoidably ensue thereon Such Persons wilfully deluding themselves with vain hopes and imaginations do never once seriously enquire by what way or means they may obtain peace with God and Acceptance before him which in comparison of the present enjoyment of the pleasures of sin they value not at all And it is in vain to recommend the Doctrine of Justification unto them who neither desire nor endeavour to be justified But where any Persons are really made sensible of their Apostasie from God of the evil of their natures and lives with the dreadful consequences that attend thereon in the wrath of God and eternal punishment due unto sin they cannot well judge themselves more concerned in any thing than in the knowledge of that divine way whereby they may be delivered from this condition And the minds of such Persons stand in no need of Arguments to satisfie them in the Importance of this Doctrine their own concernment in it is sufficient to that purpose And I shall assure them that in the handling of it from first to last I have had no other design but only to enquire diligently into the divine Revelation of that way and those means with the causes of them whereby the Conscience of a distressed sinner may attain assured peace with God through our Lord Jesus Christ. I lay more weight on the steady Direction of one Soul in this enquiry than in disappointing the Objections of twenty wrangling or fiery Disputers The Question therefore unto this purpose being stated as the Reader will find in the beginning of our Discourse although it were necessary to spend some time in the Explication of the Doctrine it self and the terms wherein it is usually taught yet the main weight of the whole lies in the Interpretation of Scripture Testimonies with the Application of them unto the experience of them who do believe and the state of them who seek after Salvation by Jesus Christ. There are therefore some few things that I would desire the Reader to take notice of that he may receive benefit by the ensuing Discourse at least if it be not his own fault be freed from prejudices against it or a vain opposition unto it 1. Although there are at present various contests about the Doctrine of Justification and many Books published in the way of controversie about it yet this Discourse was written with no design to contend with or contradict any of what sort or opinion soever Some few passages which seem of that tendency are indeed occasionally inserted But they are such as every candid Reader will judge to have been necessary I have ascribed no Opinion unto any particular Person much less wrested the words of any reflected on their Persons censured their Abilities taken advantages of presumed prejudices against them represented their Opinions in the deformed Reflections of strained Consequences fancied intended notions which their words do not express nor candidly interpreted give any countenance unto or endeavoured the vain pleasure of seeming success in opposition unto them which with the like effects of weakness of mind and disorder of affections are the animating principles of many late controversial Writings To declare and vindicate the Truth unto the Instruction and Edification of such as love it in sincerity to extricate their minds from those difficulties in this particular Instance which some endeavour to cast on all Gospel mysteries to direct the Consciences of them that enquire after abiding Peace with God and to establish the minds of them that do believe are the things I have aimed at And an Endeavour unto this end considering all circumstances that station which God hath been pleased graciously to give me in the Church hath made necessary unto me 2. I have written nothing but what I believe to be true and useful unto the promotion of Gospel Obedience The Reader may not here expect an extraction of other mens notions or a collection and improvement of their Arguments either by artificial Reasonings or ornament of Style and Language but a naked enquiry into the nature of the things treated on as revealed in the Scripture and as evidencing themselves in their power and efficacy on the minds of them that do believe It is the practical direction of the Consciences of men in their application unto God by Jesus Christ for deliverance from the Curse due unto the Apostate state and Peace with him with the influence of the way thereof into universal Gospel Obedience that is alone to be designed in the handling of this Doctrine And therefore unto him that would treat of it in a due manner it is required that he weigh every thing he asserts in his own mind and experience and not dare to propose that unto others which he doth not abide by himself in the most intimate recesses of his mind under his nearest approaches unto God in his suprisals with Dangers in deep Afflictions in his preparations for death and most humble Contemplations of the infinite distance between God and him Other Notions and Disputations about the Doctrine of Justification not seasoned with these ingredients however condited unto the palate of some by skill and language are insipid and useless immediately degenerating into an unprofitable strife of words 3. I know that the Doctrine here pleaded for is charged by many with an unfriendly aspect towards the necessity of personal Holiness Good Works and all Gospel Obedience in general yea utterly to take it away So it was at the first clear Revelation of it by the Apostle Paul as he frequently declares But it is sufficiently evinced by him to be the chief principle of and motive unto all that Obedience which is accepted with God through Jesus Christ as we shall manifest afterwards However it is
that Judgment being according unto Works answered and the Impertinency of it declared Pag. 211. CHAP. VII Imputation and the nature of it The first express Record of Justification determineth it to be by Imputation Gen. 15.6 Reasons of it The Doctrine of Imputation cleared by Paul the occasion of it Maligned and opposed by many Weight of the Doctrine concerning Imputation of Righteousness on all hands acknowledged Judgment of the Reformed Churches herein particularly of the Church of England By whom opposed and on what Grounds Signification of the Word Difference between reputare and imputare Imputation of two kinds 1. Of what was ours antecedently unto that Imputation whether good or evil Instances in both kinds Nature of this Imputation The thing imputed by it imputed for what it is and nothing else 2. Of what is not ours antecedently unto that Imputation but is made so by it General nature of this Imputation Not judging of others to have done what they have not done Several distinct Grounds and Reasons of this Imputation 1. Ex Justitia 1. Propter Relationem foederalem 2. Propter Relationem Naturalem 2. Ex voluntaria sponsione Instances Philem. 17. Gen. 43.9 Voluntary sponsion the Ground of the Imputation of Sin to Christ. 3. Ex injuria 1 King 1.21 4. Ex mera Gratia Rom. 4. Difference between the Imputation of any Works of ours and of the Righteousness of God Imputation of Inherent Righteousness is Ex Justitia Inconsistency of it with that which is Ex mera Gratia Rom. 11.6 Agreement of both kinds of Imputation The true nature of the Imputation of Righteousness unto Justification explained Imputation of the Righteousness of Christ. The thing it self imputed not the effect of it proved against the Socinians Pag. 226. CHAP. VIII Imputation of Sin unto Christ. Testimonies of the Antients unto that purpose Christ and the Church one Mystical Person Mistakes about that State and Relation Grounds and Reasons of the Vnion that is the foundation of this Imputation Christ the Surety of the New Covenant in what sense unto what ends Heb. 7.22 opened Mistakes about the Causes and Ends of the Death of Christ. The New Covenant in what sense alone procured and purchased thereby Inquiry whether the Guilt of our sins was imputed unto Christ. The meaning of the words Guilt and Guilty The Distinction of Reatus culpae and Reatus paenae examined Act of God in the Imputation of the Guilt of our Sins unto Christ. Objections against it answered The Truth confirmed Pag. 246. CHAP. IX Principal Controversies about Justification 1. Concerning the nature of Justification stated 2. Of the Formal Cause of it 3. Of the Way whereby we are made partakers of the Benefits of the Mediation of Christ. What intended by the Formal Cause of Justification declared The Righteousness on the account whereof Believers are justified before God alone inquired after under those Terms This the Righteousness of Christ imputed unto them Occasions of Exceptions and Objections against this Doctrine General Objections examined Imputation of the Righteousness of Christ consistent with the Free Pardon of Sin with the necessity of Evangelical Repentance Method of Gods Grace in our Justification Necessity of Faith unto Justification on supposition of the Imputation of the Righteousness of Christ. Grounds of that Necessity Other Objections arising mostly from mistakes of the Truth asserted discussed and answered Pag. 289. CHAP. X. Arguments for Justification by the Imputation of the Righteousness of Christ. Our own Personal Righteousness not that on the account whereof we are justified in the sight of God Disclaimed in the Scripture as to any such end The truth and reality of it granted Manifold Imperfections accompanying it rendering it unmeet to be a Righteousness unto the Justification of Life Pag. 315. CHAP. XI Nature of the Obedience or Righteousness required unto Justification Original and Causes of the Law of Creation The Substance and End of that Law The Immutability or unchangeableness of it considered absolutely and as it was the Instrument of the Covenant between God and Man Arguments to prove it unchangeable and its Obligation unto the Righteousness first required perpetually in force Therefore not abrogated not dispensed withal not derogated from but accomplished This alone by Christ and the Imputation of his Righteousness unto us Pag. 340. CHAP. XII Imputation of the Obedience of Christ no less necessary then that of his suffering on the same Ground Objections against it 1. That it is impossible Management hereof by Socinus Ground of this Objection That the Lord Christ was for himself obliged unto all the Obedience he yielded unto God and performed it for himself answered The Obedience inquired after the Obedience of the Person of Christ the Son of God In his whole Person Christ was not under the Law He designed the Obedience he performed for us not for himself This Actual Obedience not necessary as a qualification of his Person unto the discharge of his Office The Foundation of this Obedience in his being made Man and of the Posterity of Abraham not for himself but for us Right of the Humane Nature unto Glory by virtue of Vnion Obedience necessary unto the Humane Nature as Christ in it was made under the Law This Obediencs properly for us Instances of that nature among Men. Christ obeyed as a publick Person and so not for himself Humane Nature of Christ subject unto the Law as an Eternal Rule of dependance on God and subjection to him not as prescribed unto us whilest we are in this World in order unto our future Blessedness or Reward Second Objection that it is useless answered He that is pardoned all his sins is not thereon esteemed to have done all that is required of him Not to be unrighteous Negatively not the same with being righteous Positively The Law obligeth both unto punishment and obedience how and in what sense Pardon of Sin gives no title to Eternal Life The Righteousness of Christ who is one imputed unto many Arguments proving the Imputation of the Obedience of Christ unto the Justification of Life Pag. 361. CHAP. XIII The Difference between the two Covenants stated Arguments from thence Pag. 396. CHAP. XIV All Works whatever expresly excluded from any interst in our Justification before God What intended by the Works of the Law Not those of the Ceremonial Law only Not perfect Works only as required by the Law of our Creation Not the outward Works of the Law performed without a principle of Faith Not Works of the Jewish Law Not Works with a conceit of Merit Not Works only wrought before believing in the strength of our own wills Works excluded absolutely from our Justification without respect unto a Distinction of a First and Second Justification The true sense of the Law in the Apostolical Assertion that none are justified by the Works thereof What the Jews understood by the Law Distribution of the Law under the Old Testament The whole Law a perfect
him So he saith him who knew not sin he made to be sin for us that is an expiatory Sacrifice for sin that we might be made the Righteousness of God in him we are made Righteous in Christ not with our own but with the Righteousness of God By what Right the Right of friendship which makes all common among friends according unto the ancient celebrated proverb Being ingrafted into Christ fastened united unto him he makes his things ours communicates his Riches unto us interposeth his Righteousness between the Judgment of God and our unrighteousness and under that as under a shield and buckler he hides us from that divine wrath which we have deserved he defends and protects us therewith yea he communicates it unto us and makes it ours so as that being covered and adorned therewith we may boldly and securely place our selves before the divine Tribunal and Judgment so as not only to appear Righteous but so to be For even as the Apostle affirmeth that by one mans fault we were all made sinners so is the Righteousness of Christ alone efficacious in the Justification of us all and as by the disobedience of one man many were made sinners so by the Obedience of one man saith he many are made Righteous This is the Righteousness of Christ even his Obedience whereby in all things he fulfilled the Will of his Father As on the other hand our unrighteousness is our disobedience and our transgression of the Commands of God But that our Righteousness is placed in the Obedience of Christ it is from hence that we being incorporated into him it is accounted unto us as if it were ours so as that therewith we are esteemed Righteous And as Jacob of old whereas he was not the first born being hid under the habit of his Brother and cloathed with his Garment which breathed a sweet savour presented himself unto his Father that in the person of another he might receive the Blessing of the Primogeniture so is it necessary that we should lye hid under the precious purity of the first born our eldest Brother be fragrant with his sweet savour and have our sin buried and covered with his perfection that we may present our selves before our most Holy Father to obtain from him the Blessing of Righteousness And again God therefore doth justifie us by his free Grace or Goodness wherewith he embraceth us in Christ Jesus when he cloatheth us with his Innocency and Righteousness as we are ingrafted into him for as that alone is true and perfect which only can endure in the sight of God so that alone ought to be presented and pleaded for us before the divine Tribunal as the advocate of or plea in our cause resting hereon we here obtain the daily pardon of sin with whose purity being covered our filth and the uncleanness of our imperfections are not imputed unto us but are covered as if they were buried that they may not come into the Jugdment of God until the old man being destroyed and slain in us divine Goodness receives us into peace with the second Adam So far he expressing the power which the influence of divine truth had on his mind contrary to the Interest of the cause wherein he was ingaged and the loss of his Reputation with them for whom in all other things he was one of the fiercest Champions And some among the Roman Church who cannot bear this Assertion of the Commutation of Sin and Righteousness by Imputation between Christ and Believers no more then some among our selves do yet affirm the same concerning the Righteousness of other men Mercaturam quandam docere nos Paulus videtur Abundatis inquit vos pecunia estis inopes justitiae contra illi abundant justitia sunt inopes pecuniae fiat quaedam commutatio date vos piis egentibus pecuniam quae vobis affluit illis deficit sic futurum est ut illi vicissim justitiam suam qua abundant qua vos estis destituti vobis communicent Hosius de expresso Dei verbo Tom. 2. pag. 21. But I have mentioned these Testimonies principally to be a Relief unto some mens Ignorance who are ready to speak evil of what they understand not This blessed Permutation as unto Sin and Righteousness is represented unto us in the Scripture as a principal object of our Faith as that whereon our Peace with God is founded And although both these the Imputation of Sin unto Christ and the Imputation of Righteousness unto us be the Acts of God and not ours yet are we by Faith to exemplifie them in our own Souls and really to perform what on our part is required unto their Application unto us whereby we receive the Attonement Rom. 5.11 Christ calls unto him all those that are weary and heavy laden Mat. 11.28 The weight that is upon the Consciences of men wherewith they are laden is the burden of sin So the Psalmist complains that his sins were a burden too heavy for him Psal. 38.4 Such was Cains apprehension of his Guilt Gen. 4.13 This Burden Christ bare when it was laid on him by divine Estimation For so it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.11 He shall bear their sins on him as a burden And this he did when God made to meet upon him the Iniquity of us all ver 6. In the Application of this unto our own Souls as it is required that we be sensible of the weight and burden of our sins and how it is heavier then we can bear so the Lord Christ calls us unto him with it that we may be eased This he doth in the preaching of the Gospel wherein he is evidently Crucified before our Eyes Gal. 3.1 In the view which Faith hath of Christ crucified for Faith is a looking unto him Isa. 45.22 chap. 65.1 answering their looking unto the Brazen Serpent who were stung with fiery Serpents Joh. 3.14 15. and under a sense of his Invitation for Faith is our coming unto him upon his call and invitation to come unto him with our Burdens a Believer considereth that God hath laid all our Iniquities upon him yea that he hath done so is an especial object whereon Faith is to act it self which is Faith in his Blood Hereon doth the Soul approve of and embrace the Righteousness and Grace of God with the infinite condescension and love of Christ himself It gives its consent that what is thus done is what becomes the infinite Wisdom and Grace of God and therein it rests Such a Person seeks no more to establish his own Righteousness but submits to the Righteousness of God Herein by Faith doth he leave that Burden on Christ which he called him to bring with him and complies with the Wisdom and Righteousness of God in laying it upon him And herewithall doth he receive the everlasting Righteousness which the Lord Christ brought in when he made an end of sin and Reconciliation for Transgressors The Reader may be
Accuracy and Skill but are negligent in the exercise of it as their own Duty Wherefore some things shall be briefly spoken of in this matter to declare my own apprehensions concerning the things mentioned without the least design to contradict or oppose the conceptions of others 2. There hath been a Controversie more directly stated among some Learned Divines of the reformed Churches for the Lutherans are unanimous on the one side about the Righteousness of Christ that is said to be imputed unto us For some would have this to be only his suffering of Death and the satisfaction which he made for sin thereby and others include therein the Obedience of his life also The occasion original and progress of this controversie the persons by whom it hath been managed with the writings wherein it is so and the various ways that have been endeavoured for its Reconciliation are sufficiently known unto all who have enquired into these things Neither shall I immix my self herein in the way of controversie or in opposition unto others though I shall freely declare my own Judgement in it so far as the consideration of the Righteousness of Christ under this distinction is inseparable from the substance of the Truth it self which I plead for 3. Some Difference there hath been also whether the Righteousness of Christ imputed unto us or the Imputation of the Righteousness of Christ may be said to be the formal cause of our Justification before God wherein there appears some variety of Expression among Learned men who have handled this subject in the way of controversie with the Papists The true Occasion of the Differences about this Expression hath been this and no other Those of the Roman Church do constantly assert that the Righteousness whereby we are Righteous before God is the formal cause of our Justification And this Righteousness they say is our own inherent Personal Righteousness and not the Righteousness of Christ imputed unto us Wherefore they treat of this whole controversie namely what is the Righteousness on the account whereof we are accepted with God or justified under the name of the formal cause of Justification which is the subject of the second Book of Bellarmine concerning Justification In opposition unto them some Protestants contending that the Righteousness wherewith we are esteemed Righteous before God and accepted with him is the Righteousness of Christ imputed unto us and not our own inherent imperfect Personal Righteousness they have done it under this enquiry namely what is the formal cause of our Justification which some have said to be the Imputation of the Righteousness of Christ some the Righteousness of Christ imputed But what they designed herein was not to resolve this Controversie into a Philosophical enquiry about the nature of a formal cause but only to prove that that truly belonged unto the Righteousness of Christ in our Justification which the Papists ascribed unto our own under that name That there is an habitual infused habit of Grace which is the formal cause of our personal inherent Righteousness they grant But they all deny that God pardons our sins and justifies our persons with respect unto this Righteousness as the formal cause thereof Nay they deny that in the Justification of a sinner there either is or can be any inherent formal cause of it And what they mean by a formal cause in our Justification is only that which gives the denomination unto the subject as the Imputation of the Righteousness of Christ doth to a person that he is justified Wherefore notwithstanding the differences that have been among some in the various expression of their conceptions the substance of the Doctrine of the Reformed Churches is by them agreed upon and retained entire For they all agree that God justifieth no sinner absolveth him not from Guilt nor declareth him Righteous so as to have a Title unto the Heavenly Inheritance but with respect unto a true and perfect Righteousness as also that this Righteousness is truly the Righteousness of him that is so justified That this Righteousness becometh ours by Gods free Grace and Donation the way on our part whereby we come to be really and effectually interested therein being Faith alone And that this is the perfect Obedience or Righteousness of Christ imputed unto us In these things as they shall be afterwards distinctly explained is contained the whole of that Truth whose Explanation and Confirmation is the Design of the ensuing Discourse And because those by whom this Doctrine in the substance of it is of late impugned derive more from the Socinians then the Papists and make a nearer approach unto their principles I shall chiefly insist on the examination of those Original Authors by whom their notions were first coined and whose weapons they make use of in their defence Eighthly To close these previous Discourses it is worthy our consideration what weight was laid on this Doctrine of Justification at the first Reformation and what Influence it had into the whole work thereof However the minds of men may be changed as unto sundry Doctrines of Faith among us yet none can justly own the name of Protestant but he must highly value the first Reformation And they cannot well do otherwise whose present even temporal Advantages are resolved thereinto However I intend none but such as own an especial presence and Guidance of God with them who were eminently and successfully employed therein Such persons cannot but grant that their Faith in this matter and the concurrence of their Thoughts about its Importance are worthy consideration Now it is known that the Doctrine of Justification gave the first occasion to the whole work of Reformation and was the main hinge whereon it turned This those mentioned declared to be Articulus stantis aut cadentis Ecclesiae and that the vindication thereof alone deserved all the pains that was taken in the whole endeavour of Reformation But things are now and that by virtue of their Doctrine herein much changed in the World though it be not so understood or acknowledged In general no small Benefit redounded unto the World by the Reformation even among them by whom it was not nor is received though many bluster with contrary pretensions For all the Evils which have accidentally ensued thereon arising most of them from the corrupt Passions and Interests of them by whom it hath been opposed are usually ascribed unto it and all the Light Liberty and Benefit of the Minds of men which it hath introduced are ascribed unto other causes But this may be signally observed with respect unto the Doctrine of Justification with the causes and effects of its Discovery and Vindication For the first Reformers found their own and the Consciences of other men so immersed in darkness so pressed and harrassed with fears terrours and disquietments under the power of it and so destitute of any steady Guidance into the ways of peace with God as that with all diligence like persons sensible
the Souls and Consciences of them that are justified or others that is the Church and the World And each of these have the name of Justification assigned unto them though our real Justification before God be always one and the same But a man may be really justified before God and yet not have the evidence or assurance of it in his own mind Wherefore that evidence or assurance is not of the nature or essence of that Faith whereby we are Justified nor doth necessarily accompany our Justification But this Manifestation of a mans own Justification unto himself although it depends on many especial causes which are not necessary unto his Justification absolutely before God is not a second Justification when it is attained but only the Application of the former unto his Conscience by the Holy Ghost There is also a Manifestation of it with respect unto others which in like manner depends on other causes then doth our Justification before God absolutely yet is it not a second Justification For it depends wholly on the visible effects of that Faith whereby we are justified as the Apostle James instructs us yet is it only our single Justification before God evidenced and declared unto his Glory the benefit of others and encrease of our own Reward There is also a twofold Justification before God mentioned in the Scripture 1 By the works of the Law Rom. 2.13 chap. 10.5 Matth. 19.15 16 17 18 19. Hereunto is required an absolute conformity unto the whole Law of God in our natures all the faculties of our Souls all the principles of our moral operations with perfect actual Obedience unto all its commands in all instances of Duty both for matter and manner For he is cursed who continueth not in all things that are written in the Law to do them And he that breaks any one Commandment is guilty of the breach of the whole Law Hence the Apostle concludes that none can be Justified by the Law because all have sinned 2 There is a Justification by Grace through Faith in the Blood of Christ whereof we treat And these ways of Justification are contrary proceeding on terms directly contradictory and cannot be made consistent with or subservient one to the other But as we shall manifest afterwards the confounding of them both by mixing them together is that which is aimed at in this distinction of a first and second Justification But whatever respects it may have that Justification which we have before God in his sight through Jesus Christ is but one and at once full and compleat and this distinction is a vain and fond invention For 1. As it is explained by the Papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us but only the infusion of an habit of Charity When that is done all that remains with respect unto our Salvation is to be wrought by our selves Christ hath only merited the first Grace for us that we therewith and thereby may merit life eternal The merit of Christ being confined in its effect unto the first Justification it hath no immediate influence into any Grace Priviledge Mercy or Glory that follow thereon but they are all effects of that second Justification which is purely by works But this is openly contrary unto the whole tenor of the Scripture For although there be an order of Gods appointment wherein we are to be made partakers of Evangelical Priviledges in Grace and Glory one before another yet are they all of them the immediate effects of the death and obedience of Christ who hath obtained for us eternal Redemption Heb. 9.12 and is the Authour of eternal Salvation unto all that do obey him Chap. 5.9 Having by one offering for ever perfected them that are Sanctified And those who allow of a secondary if not of a second Justification by our own inherent personal Righteousnesses are also guilty hereof though not in the same degree with them For whereas they ascribe unto it our acquitment from all charge of Sin after the first Justification and a Righteousness accepted in Judgment in the Judgment of God as if it were compleat and perfect whereon depends our final Absolution and Reward it is evident that the immediate efficacy of the satisfaction and merit of Christ hath its bounds assigned unto it in the first Justification which whether it be taught in the Scripture or no we shall afterwards enquire 2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace as unto the merit and procurement of spiritual and eternal good than unto the Blood of Christ. For that only procures the first Grace and Justification for us Thereof alone it is the meritorious cause or as others express it we are made partakers of the effects of it in the pardon of Sins past But by vertue of this Grace we do our selves obtain procure or merit another a second a compleat Justification the continuance of the favour of God and all the fruits of it with life eternal and Glory So do our works at least perfect and compleat the merit of Christ without which it is imperfect And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness as also final Justification before God as the pleadable cause of it do follow their steps unto the best of my understanding But such things as these may be disputed in debates of which kind it is incredible almost what influence on the minds of men Traditions Prejudices Subtilty of Invention and Arguing do obtain to divert them from real thoughts of the things about which they contend with respect unto themselves and their own condition If by any means such persons can be called home unto themselves and find leasure to think how and by what means they shall come to appear before the High God to be freed from the sentence of the Law and the Curse due to Sin to have a pleadable Righteousness at the Judgment Seat of God before which they stand especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness will sink in their minds like Water at the return of the Tide and leave nothing but Mud and Defilement behind them 3. This Distinction of two Justifications as used and improved by those of the Roman Church leaves us indeed no Justification at all Something there is in the branches of it of Sanctification but of Justification nothing at all Their first Justification in the infusion of an habit or principle of Grace unto the expulsion of all habits of Sin is Sanctification and nothing else And we never did contend that our Justification in such a sense if any will take it in such a sense doth consist in the Imputation of the
Law but this Personal Righteousness is Evangelical But 1 It will be hard to prove that our Personal Righteousness is any other but our own Righteousness and our own Righteousness is expresly rejected from any Interest in our Justification in the places quoted 2 That Righteousness which is Evangelical in respect of its efficient cause its motives and some especial Ends is legal in respect of the formal Reason of it and our Obligation unto it For there is no Instance of Duty belonging unto it but in general we are obliged unto its performance by virtue of the first Commandment to take the Lord for our God Acknowledging therein his essential verity and soveraign Authority we are obliged to believe all that he shall reveal and to obey in all that he shall command 3 The Good Works rejected from any Interest in our Justification are those whereunto we are created in Christ Jesus Ephes. 2.8 9. the Works of Righteousness which we have done Tit. 3.5 wherein the Gentiles are concerned who never sought for Righteousness by the Works of the Law Rom. 9.30 But it will yet be said that these things are evident in themselves God doth require an Evangelical Righteousness in all that do believe This Christ is not nor is it the Righteousness of Christ. He may be said to be our legal Righteousness but our Evangelical Righteousness he is not And so far as we are Righteous with any Righteousness so far we are justified by it For according unto this Evangelical Righteousness we must be tried if we have it we shall be acquitted and if we have it not we shall be condemned There is therefore a Justification according unto it I answer 1 According to some Authors or Maintainers of this Opinion I see not but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal For our Legal Righteousness he is not in their Judgment by a proper Imputation of his Righteousness unto us but by the Communication of the fruits of what he did and suffered unto us And so he is our Evangelical Righteousness also For our Sanctification is an effect or fruit of what he did and suffered for us Eph. 5.25 26. Tit. 2.14 2. None have this Evangelical Righteousness but those who are in order of nature at least justified before they actually have it For it is that which is required of all that do believe and are justified thereon And we need not much enquire how a man is justified after he is justified 3. God hath not appointed this Personal Righteousness in order unto our Justification before him in this life though he have appointed it to evidence our Justification before others and even in his sight as shall be declared He accepts of it approves of it upon the account of the free Justification of the person in and by whom it is wrought So he had respect unto Abel and his Offering But we are not acquitted by it from any real charge in the sight of God nor do receive Remission of sins on the account of it And those who place the whole of Justification in the Remission of sins making this personal Righteousness the condition of it as the Socinians do leave not any place for the Righteousness of Christ in our Justification 4. If we are in any sense justified hereby in the sight of God we have whereof to boast before him We may not have so absolutely and with respect unto merit yet we have so comparatively and in respect of others who cannot make the same plea for their Justification But all boasting is excluded And it will not relieve to say that this personal Righteousness is of the free Grace and Gift of God unto some and not unto others for we must plead it as our Duty and not as Gods Grace 5. Suppose a person freely Justified by the Grace of God through Faith in the Blood of Christ without respect unto any Works Obedience or Righteousness of his own we do freely grant 1 That God doth indispensably require personal Obedience of him which may be called his Evangelical Righteousness 2 That God doth approve of and accept in Christ this Righteousness so performed 3 That hereby that Faith whereby we are justified is evidenced proved manifested in the sight of God and men 4 That this Righteousness is pleadable unto an acquitment against any charge from Satan the World or our own Consciences 5 That upon it we shall be declared Righteous at the last day and without it none shall so be And if any shall think meet from hence to conclude unto an Evangelical Justification or call Gods acceptance of our Righteousness by that name I shall by no means contend with them And where-ever this enquiry is made not how a sinner guilty of death and obnoxious unto the Curse shall be pardoned acquitted and justified which is by the Righteousness of Christ alone imputed unto him but how a man that professeth Evangelical Faith or Faith in Christ shall be tried judged and whereon as such he shall be justified we grant that it is and must be by his own personal sincere Obedience And these things are spoken not with a design to contend with any or to oppose the opinions of any but only to remove from the principal question in hand those things which do not belong unto it A very few words will also free our enquiry from any concernment in that which is called sentential Justification at the day of Judgment For of what nature soever it be the person concerning whom that sentence is pronounced was 1 actually and compleatly justified before God in this World 2 made partaker of all the Benefits of that Justification even unto a blessed Resurrection in Glory it is raised in Glory 1 Cor. 15. 3 The Souls of the most will long before have enjoyed a blessed Rest with God absolutely discharged and acquitted from all their labours and all their sins There remains nothing but an actual Admission of the whole person into eternal Glory Wherefore this Judgment can be no more but declaratory unto the glory of God and the everlasting Refreshment of them that have believed And without reducing of it unto a new Justification as it is no where called in the Scripture the ends of that solemn Judgment in the manifestation of the Wisdom and Righteousness of God in appointing the way of Salvation by Christ as well as in giving of the Law the publick conviction of them by whom the Law hath been transgressed and the Gospel despised the vindication of the Righteousness power and wisdom of God in the rule of the World by his providence wherein for the most part his paths unto all in this life are in the deep and his footsteps are not known the Glory and Honour of Jesus Christ triumphing over all his Enemies then fully made his footstool and the glorious exaltation of Grace in all that do Believe with sundry other things of an alike tendency
unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things are sufficiently manifest And whence it appears how little force there is in that Argument which some pretend to be of so great weight in this cause As every one they say shall be judged of God at the last day in the same way and manner or on the same Ground is he justified of God in this life But by Works and not by Faith alone every one shall be judged at the last day Wherefore by Works and not by Faith alone every one is justified before God in this life For 1. It is no where said that we shall be judged at the last day ex operibus but only that God will render unto men secundum opera But God doth not justifie any in this life secundum opera Being justified freely by his Grace And not according to the Works of Righteousness which we have done And we are every where said to be justified in this life ex fide per fidem but no where propter fidem or that God justifieth us secundum fidem by Faith but not for our Faith nor according unto our Faith And we are not to depart from the expressions of the Scripture where such a difference is constantly observed 2. It is somewhat strange that a man should be judged at the last day and justified in this life just in the same way and manner that is with respect unto Faith and Works when the Scripture doth constantly ascribe our Justification before God unto Faith without Works and the Judgment at the last day is said to be according unto Works without any mention of Faith 3. If Justification and eternal Judgment proceed absolute-on the same Grounds Reasons and Causes then if men had not done what they shall be condemned for doing at the last day they should have been justified in this life But many shall be condemned only for sins against the light of nature Rom. 2.12 as never having the written Law or Gospel made known unto them Wherefore unto such persons to abstain from sins against the light of nature would be sufficient unto their Justification without any knowledge of Christ or the Gospel 4. This Proposition that God pardons men their Sins gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works is not only foraign to the Gospel but contradictory unto it and destructive of it as contrary unto all express Testimonies of the Scripture both in the old Testament and the new where these things are spoken of But that God judgeth all men and rendreth unto all men at the last Judgment according unto their Works is true and affirmed in the Scripture 5. In our Justification in this life by Faith Christ is considered as our Propitiation and Advocate as he who hath made Atonement for sin and brought in everlasting Righteousness But at the last day and in the last Judgment he is considered only as the Judge 6. The end of God in our Justification is the Glory of his Grace Eph. 1.6 But the end of God in the last Judgment is the Glory of his remunerative Righteousness 2 Tim. 4.8 7. The Representation that is made of the final Judgment Math. 7. and Chap. 25. is only of the visible Church And therein the plea of Faith as to the profession of it is common unto all and is equally made by all Upon that plea of Faith it is put unto the trial whether it were sincere true Faith or no or only that which was dead and barren And this trial is made solely by the fruits and effects of it and otherwise in the publick declaration of things unto all it cannot be made Otherwise the Faith whereby we are justified comes not into Judgment at the last day See Joh. 5.24 with Mark 16.16 CHAP. VII Imputation and the Nature of it with the Imputation of the Righteousness of Christ in particular THe first express Record of the Justification of any sinner is of Abraham Others were justified before him from the Beginning and there is that affirmed of them which sufficiently evidenceth them so to have been But this Prerogative was reserved for the Father of the Faithful that his Justification and the express way and manner of it should be first entered on the Sacred Record So it is Gen. 15.6 He believed in the Lord and it was counted unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him or imputed unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was counted reckoned imputed And it was not written for his sake alone that it was imputed unto him but for us also unto whom it shall be imputed if we believe Rom. 4.23 24. Wherefore the first express Declaration of the nature of Justification in the Scripture affirms it to be by Imputation The Imputation of somewhat unto Righteousness And this done in that place and instance which is Recorded on purpose as the president and example of all those that shall be justified As he was justified so are we and no otherwise Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel And besides there was from the first a strong and Dangerous Opposition made unto it For this matter of Justification the Doctrine of it and what necessarily belongs thereunto was that whereon the Jewish Church broke off from God refused Christ and the Gospel perishing in their sins as is expresly declared Rom. 9.31 10.3 4. And in like manner a dislike of it an Opposition unto it ever was and ever will be a principle and cause of the Apostasie of any professing Church from Christ and the Gospel that falls under the power and deceit of them as it fell out afterwards in the Churches of the Galatians But in this state the Doctrine of Justification was fully declared stated and vindicated by the Apostle Paul in a peculiar manner And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation or that our Justification consists in the non-Imputation of sin and the Imputation of Righteousness But yet although the first Recorded instance of Justification and which was so recorded that it might be an example and represent the Justification of all that should be justified unto the end of the World is expressed by Imputation and Righteousness imputed and the Doctrine of it in that great case wherein the eternal welfare of the Church of the Jews or their ruine was concerned is so expressed by the Apostle yet is it so fallen out in our days that nothing in Religion is more maligned more reproached more despised then the Imputation of Righteousness unto us or an Imputed Righteousness A putative Righteousness the
sympathy in the same body seeing that being the Word of God he would take the form of a Servant and be joyned unto the common habitation of us all in the same nature took the sorrows or labours of the suffering members on him and made all their Infirmities his own and according to the Laws of humanity in the same body bare our sorrow and labour for us And the Lamb of God did not only these things for us but he underwent torments and was punished for us that which he was no ways exposed unto for himself but we were so by the multitude of our sins and thereby he became the cause of the pardon of our sins namely because he underwent Death Stripes Reproaches translating the thing which we had deserved unto himself and was made a Curse for us taking unto himself the Curse that was due to us For what was he but a substitute for us a price of Redemption for our Souls In our person therefore the Oracle speaks whilst freely uniting himself unto us and us unto himself and making our sins or passions his own I have said Lord be merciful unto me heal my Soul for I have sinned against thee That our sins were transferred unto Christ and made his that thereon he underwent the punishment that was due unto us for them and that the Ground hereof whereinto its Equity is resolved is the Vnion between him and us is fully declared in this Discourse So saith the Learned and Pathetical Author of the Homilies on Math. 5. in the works of Chrysostom Hom. 54. which is the last of them In carne sua omnem carnem suscepit crucifixus omnem carnem crucifixit in se. He speaks of the Church So they speak often others of them that he bare us that he took us with him on the Cross that we were all crucified in him as Prospher He is not saved by the Cross of Christ who is not crucified in Christ. Resp. ad cap. Gal. cap. 9. This then I say is the Foundation of the Imputation of the sins of the Church unto Christ namely that he and it are one Person the Grounds whereof we must enquire into But hereon sundry Discourses do ensue and various Enquiries are made What a Person is in what sense and how many senses that word may be used what is the true notion of it what is a natural Person what a legal civil or political Person in the Explication whereof some have fallen into mistakes And if we should enter into this Field we need not fear matter enough of debate and altercation But I must needs say that these things belong not unto our present occasion nor is the Union of Christ and the Church illustrated but obscured by them For Christ and Believers are neither one natural Person nor a legal or political Person nor any such Person as the Laws Customs or Usages of men do know or allow of They are one mystical Person whereof although there may be some imperfect Resemblances found in natural or political Unions yet the Union from whence that Denomination is taken between him and us is of that nature and ariseth from such Reasons and Causes as no Personal Vnion among men or the Vnion of many persons hath any concernment in And therefore as to the Representation of it unto our weak understandings unable to comprehend the depth of Heavenly mysteries it is compared unto Vnions of divers kinds and natures So is it represented by that of Man and Wife not unto those mutual affections which give them only a moral Vnion but from the extraction of the first Woman from the flesh and bone of the first man and the Institution of God for the Individual Society of Life thereon This the Apostle at large declares Ephes. 5.25 26 27 28 29 30 31 32. Whence he concludes that from the Union thus represented we are members of his Body of his flesh and of his bone ver 30. or have such a Relation unto him as Eve had to Adam when she was made of his flesh and bone and so was one flesh with him So also it is compared unto the Union of the Head and Members of the same natural Body 1 Cor. 12.12 and unto a political Vnion also between a Ruling or political Head and its political Members but never exclusively unto the Union of a natural Head and its Members comprized in the same Expression Ephes. 4.15 Col. 2.19 And so also unto sundry things in nature as a Vine and its Branches Joh. 15.1 2 3. And it is declared by the Relation that was between Adam and his posterity by Gods Institution and the Law of Creation Rom. 5.12 c. And the Holy Ghost by representing the Union that is between Christ and Believers by such a variety of Resemblances in things agreeing only in the common or general notion of Vnion on various Grounds doth sufficiently manifest that it is not of nor can be reduced unto any one kind of them And this will yet be made more evident by the consideration of the Causes of it and the Grounds whereinto it is resolved But whereas it would require much time and diligence to handle them at large which the mention of them here being occasional will not admit I shall only briefly refer unto the Heads of them 1. The first spring or cause of this Vnion and of all the other causes of it lieth in that eternal compact that was between the Father and the Son concerning the Recovery and Salvation of fallen mankind Herein among other things as the effects thereof the Assumption of our nature the foundation of this Union was designed The nature and terms of this Compact Counsel and Agreement I have declared elsewhere and therefore must not here again insist upon it But the Relation between Christ and the Church proceeding from hence and so being an effect of infinite Wisdom in the Counsel of the Father and Son to be made effectual by the Holy Spirit must be distinguished from all other Vnions or Relations whatever 2. The Lord Christ as unto the nature which he was to assume was hereon predestinated unto Grace and Glory He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained predestinated before the foundation of the World 1 Pet. 1.20 That is he was so as unto his Office so unto all the Grace and Glory required thereunto and consequent thereon All the Grace and Glory of the Humane Nature of Christ was an effect of free Divine preordination God chose it from all Eternity unto a participation of all which it received in time Neither can any other cause of the Glorious Exaltation of that portion of our nature be assigned 3. This Grace and Glory whereunto he was preordained was twofold 1 That which was peculiar unto himself 2 That which was to be Communicated by and through him unto the Church Of the first sort was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of Personal Vnion that single effect of Divine Wisdom whereof
not able to preserve its station in the minds of men the Popish Doctrine of Justification must and will return upon the world with all the concomitants and consequences of it Whilst any knowledge of the Law or Gospel is continued amongst us the Consciences of men will at one time or other living or dying be really affected with a sense of sin as unto its guilt and danger Hence that Trouble and those Disquietments of mind will ensue as will force men be they never so unwilling to seek after some Relief and Satisfaction And what will not men attempt who are reduced to the condition expressed Micah 6.7 8. Wherefore in this case if the true and only relief of distressed Consciences of sinners who are weary and heavy laden be hid from their eyes if they have no apprehension of nor trust in that which alone they may oppose unto the sentence of the Law and interpose betweens Gods Justice and their Souls wherein they may take shelter from the storms of that wrath which abideth on them that believe not they will betake themselves unto any thing which confidently tenders them present ease and relief Hence many persons living all their days in an ignorance of the Righteousness of God are oftentimes on their sick Beds and in their dying hours proselyted unto a confidence in the ways of Rest and Peace which the Romanists impose upon them For such seasons of advantage do they wait for unto the Reputation as they suppose of their own Zeal in truth unto the scandal of Christian Religion But finding at any time the Consciences of men under disquietments and ignorant of or disbelieving that Heavenly relief which is provided in the Gospel they are ready with their Applications and Medicines having on them pretended Approbations of the experience of many Ages and an innumerable company of devout Souls in them Such is their Doctrine of Justification with the Addition of those other Ingredients of Confession Absolution Penances or Commutations Aids from Saints and Angels especially the blessed Virgin all warmed by the Fire of Purgatory and confidently Administred unto Persons sick of Ignorance Darkness and Sin And let none please themselves in the Contempt of these things If the truth concerning Evangelical Justification be once disbelieved among us or obliterated by any Artifices out of the minds of men unto these things at one time or other they must and will betake themselves For the new Schemes and Projections of Justification which some at present would supply us withal they are now way suited nor able to give Relief or Satisfaction unto a Conscience really troubled for Sin and seriously enquiring how it may have Rest and Peace with God I shall take the boldness therefore to say whoever be offended at it that if we lose the antient Doctrine of Justification through Faith in the Blood of Christ and the Imputation of his Righteousness unto us publick profession or Religion will quickly issue in Popery or Atheism or at least in what is the next door unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second principal Controversie is about the formal cause of Justification as it is expressed and stated by those of the Roman Church And under these terms some Protestant Divines have consented to debate the matter in difference I shall not interpose into a strife of words So the Romanists will call that which we enquire after Some of ours say the Righteousness of Christ imputed some the Imputation of the Righteousness of Christ is the formal cause of our Justification some that there is no formal cause of Justification but this is that which supplies the place and use of a formal cause which is the Righteousness of Christ. In none of these things will I concern my self though I judge what was mentioned in the last place to be most proper and significant The substance of the enquiry wherein alone we are concerned is what is that Righteousness whereby and wherewith a Believing sinner is justified before God or whereon he is accepted with God hath his sins pardoned is received into Grace and Favour and hath a Title given him unto the Heavenly Inheritance I shall no otherwise propose this enquiry as knowing that it contains the substance of what convinced sinners do look after in and by the Gospel And herein it is agreed by all the Socinians only excepted that the Procatarctical or procuring cause of the pardon of our sins and acceptance with God is the satisfaction and merit of Christ. Howbeit it cannot be denied but that some retaining the names of them do seem to renounce or disbelieve the things themselves But we need not to take any notice thereof until they are free more plainly to express their minds But as concerning the Righteousness it self enquired after there seems to be a difference among them who yet all deny it to be the Righteousness of Christ imputed unto us For those of the Roman Church plainly say that upon the infusion of an habit of Grace with the expulsion of sin and the Renovation of our natures thereby which they call the first Justification we are actually justified before God by our own works of Righteousness Hereon they dispute about the merit and satisfactoriness of those works with their condignity of the Reward of eternal life Others as the Socinians openly disclaim all merit in our works only some out of Reverence as I suppose unto the Antiquity of the word and under the shelter of the Ambiguity of its signification have faintly attempted an accommodation with it But in the substance of what they assent unto this purpose to the best of my understanding they are all agreed For what the Papists call Justitia Operum the Righteousness of works they call a personal inherent Evangelical Righteousness whereof we have spoken before And whereas the Papists say that this Righteousness of Works is not absolutely perfect nor in it self able to justifie us in the sight of God but owes all its worth and dignity unto this purpose unto the merit of Christ they affirm that this Evangelical Righteousness is the condition whereon we enjoy the Benefits of the Righteousness of Christ in the pardon of our sins and the acceptance of our Persons before God But as unto those who will acknowledge no other Righteousness wherewith we are justified before God the meaning is the same whether we say that on the Condition of this Righteousness we are made partakers of the Benefits of the Righteousness of Christ or that it is the Righteousness of Christ which makes this Righteousness of ours accepted with God But these things must afterwards more particularly be enquired into 3. The third Enquiry wherein there is not an Agreement in this matter is upon a supposition of a necessity that he who is to be justified should one way or other be interessed in the Righteousness of Christ what it is that on our part is required thereunto This some say to be Faith
Hereby it was plainly and fully declared that there must be such a Righteousness provided for our Justification before Men as would answer and remove that curse 4. In the Prefiguration and Representation of that only way and means whereby this Righteousness of God was to be wrought This it did in all its Sacrifices especially in the great Anniversary Sacrifice on the Day of Expiation wherein all the sins of the Church were laid on the Head of the Sacrifice and so carried away 3. He describes it by the only way of our participation of it the only means on our part of the communication of it unto us And this is by Faith alone The Righteousness of God which is by the Faith of Christ Jesus unto all and upon all them that believe for there is no difference Ver. 22. Faith in Christ Jesus is so the only way and means whereby this Righteousness of God comes upon us or is communicated unto us that it is so unto all that have this Faith and only unto them and that without difference on the consideration of any thing else besides And although Faith taken absolutely may be used in various senses yet as thus specified and limited the Faith of Christ Jesus or as he calls it the Faith that is in me Acts 26.18 It can intend nothing but the reception of him and trust in him as the Ordinance of God for Righteousness and Salvation This description of The Righteousness of God revealed in the Gospel which the Apostle asserts as the only means and cause of our Justification before God with the only way of its participation and communication unto us by the Faith of Christ Jesus fully confirms the truth we plead for For if the Righteousness wherewith we must be justified before God be not our own but the Righteousness of God as these things are directly opposed Phil. 3.9 And the only way whereby it comes upon us or we are made partakers of it is by the Faith of Jesus Christ then our own personal inherent Righteousness or Obedience hath no interest in our Justification before God which Argument is insoluble nor is the force of it to be waved by any distinctions whatever if we keep our hearts unto a due reverence of the Authority of God in his Word Having fully proved That no Men living have any Righteousness of their own whereby they may be justified but are all shut up under the guilt of sin and having declared That there is a Righteousness of God now fully revealed in the Gospel whereby alone we may be so leaving all Men in themselves unto their own lot In as much as all have sinned and come short of the glory of God he proceeds to declare the nature of our Justification before God in all the causes of it Ver. 24 25 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the Justifier of them that believe in Jesus Here it is that we may and ought if any where to expect the interest of our personal obedience under some qualification or other in our Justification to be declared For if it should be supposed which yet it cannot with any pretence of Reason that in the foregoing discourse the Apostle had excluded only the Works of the Law as absolutely perfect or as wrought in our own strength without the aid of Grace or as meritorious yet having generally excluded all Works from our Justification Ver. 20. Without distinction or limitation it might well be expected and ought to have been so that upon the full Declaration which he gives us of the nature and way of our Justification in all the causes of it he should have assigned the place and consideration which our own personal Righteousness had in our Justification before God the first or second or continuation of it somewhat or other or at least made some mention of it under the qualification of gracious sincere or Evangelical that it might not seem to be absolutely excluded It is plain the Apostle thought of no such thing nor was at all solicitous about any reflection that might be made on his Doctrine as though it overthrew the necessity of our own obedience Take in the consideration of the Apostles design with the circumstances of the context and the Argument from his utter silence about our own personal Righteousness in our Justification before God is unanswerable But this is not all we shall find in our progress that it is expresly and directly excluded by him All unprejudiced persons must needs think that no words could be used more express and emphatical to secure the whole of our Justification unto the Freegrace of God through the Blood or Mediation of Christ wherein it is Faith alone that gives us an interest than these used here by the Apostle And for my part I shall only say that I know not how to express my self in this matter in words and terms more express or significant of the conception of my mind And if we could all but subscribe the answer here given by the Apostle how by what means on what grounds or by what causes are we justified before God namely that we are justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his Blood c. There might be an end of this Controversie But the principal passages of this Testimony must be distinctly considered 1. The principal efficient cause is first expressed with a peculiar emphasis or the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified freely by his Grace God is the principal efficient cause of our Justification and his Grace is the only moving cause thereof I shall not stay upon the exception of those of the Roman Church namely that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Translation renders per gratiam Dei the internal inherent Grace of God which they make the formal cause of Justification is intended For they have nothing to prove it but that which overthrows it namely that it is added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely which were needless if it signifie the Free-grace or Favor of God For both these expressions gratis per gratiam freely by Grace are put together to give the greater emphasis unto this assertion wherein the whole of our Justification is vendicated unto the Free-grace of God So far as they are distinguishable the one denotes the principle from whence our Justification proceeds namely Grace and the other the manner of its operation it works freely Besides the Grace of God in this subject doth every where constantly signifie his goodness love and favor as hath been undeniably proved by many See Rom.
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