it is otherwise because I have something something is wrought in mee some qualities and habits for it is not a morall thing but a physicall alteration by the power of grace implanted in me which I have so that imputation discovers two things First that I have no help in my selfe in what I have or what I doe Secondly it implieth that something which another hath and doth it is in conclusion made mine and I have the benefit thereof as well as if I had it as well as if I had done it It is an old comparison that Divines use and there cannot bee a better to expresse the full nature and the meaning of the point now in hand Take a debtor now arrested imprisoned and he cannot pay the debt another man comes and will be his suretie now marke this another man payeth the money another man satisfieth the creditor in the behalfe of the debtor the creditor acquits this man cancels all his bonds le ts him out of prison confesseth he hath nothing to say to him nothing to charge him withall he is fully satisfied he hath given him full content why the debtor paid no money to the creditor himselfe but because the suretie paid it therefore the payment is counted his as if the debtor had paid it this is the very nature of imputation This I take to be the meaning of the first part of the Text in which now a little I meane to trade the Text saith He is made unto is righteousnesse that is God in Christ doth justifie a beleeleever by way of imputation though hee hath nothing in himselfe though he doth nothing of himselfe whereby to be justified in Gods account yet God will justifie him through the Iustice of Christ imputed to him and counted upon his score so that imputation implieth two things First that a man hath nothing can doe nothing Secondly that he is justified by something Christ hath and hath done for him the point then is cleare and that is this Doctrine God doth justifie a beleeving soule not for what he hath not for what hee doth but onely for what Christ hath and hath done for him I say Christ is made unto us Iustice God the Father doth justifie a beleever onely in and through the merits of Christ For the opening of the point wee must first enquire what it is to justifie Secondly what doe we meane when as we say hee is made justice for nothing a man hath or doth To justifie in the phrase of Scripture it doth imply two things First to justifie is to make a man just and this is very seldome used in Scripture I meane thus to put some holinesse or some gracious disposition and some spirituall facultie and abilitie into the soule and to make a man just as when an ignorant man is made a wise man when a prophane man is made a pure man when an uncleane man is made a righteous man and so really changed this I take to be the meaning of that place Revelation 22.11 Hee that is just let him be just still and hee that is unjust let him bee unjust still as who should say when God hath bestowed all meanes upon him and vouchsafed all mercies and encouragements to him if yet for all this hee will be unjust let him be unjust still let him bee for ever unjust There is no hope of him but hee that is holy let him bee more holy let him increase in grace but wee doe not take it so now in this Doctrine Secondly to justifie it is a word of judiciall proceeding when in a legall manner the Iudge doth pronounce a man free and acquit him and proclaime it as if he were and saith the law hath nothing to doe with him he doth pronounce hee hath not offended the Law now this is opposite and contrary to condemnation and this I take to be the meaning of that place and it is a pregnant one but this gives us great light and insight into the place he that justifieth the wicked and condemns the just they are both an abomination to the Lord to justifie in the former sence is to make a wicked man a good man and is hee an abomination to the Lord this were a grosse folly no but the meaning is this he that acquits any man as guiltlesse that is guilty this is an abomination to the Lord. Thus wee see the first word opened so that when we say God doth justifie you our meaning is not this that God sends grace or holinesse into you for this is the worke of sanctification but God doth justifie you that is hee doth pronounce before his Tribunall that his Iustice and Law is fully satisfied that hee will lay nothing upon your score require no satisfaction at your hands but he will fully and freely discharge you of all your sins which you have committed Secondly againe God doth justifie a poor sinner not for any thing he hath not for any thing he doth marke that the meaning is this no privilege that a man doth enjoy no part of wit understanding or memory or any thing that way nay I say more there is no grace that a man hath no dutie that he can performe for which as the materiall and formall cause of our justification God doth pronounce any man to bee righteous If a man could weep out his eyes in sorrow if a man could hunger and thirst for Christ more than for his daily bread God would not justifie a sinner for all these things how doth God then justifie a man why he justifieth a sinner for what Christ hath done for him the surety hath paid it and he accounts it ours a man is justified by imputation onely not by any action those are necessary concomitants not reall causes of our justification But you will say is not a man justified by faith and is not faith a grace and hath not a man that ability wrought in him by God I answer true the Lord doth justifie a man by his faith but hee doth not justifie him for his faith that is faith is the hand that layes hold upon the obedience and merits of Christ and it is for his merits not for our faith though by our faith wee are justified a man lives by faith not that faith nourisheth him As we use to say a man lives by his hands not that his hands nourish him but his hands labour and his labour procures money and his money provides meat and by his meat he lives but because his hands are the means to get it his hands are the means to obtaine it therefore we say hee lives by his hands Iust so it is here a man is justified by faith in Christ not that faith will acquit any man under Heaven but because Christs merits are through faith received and applied to us and so through Christ we are justified so then wee heare the meaning of the point Phil. 3.9 marke the Apostles two phrases That I may bee found
THE SOVLES EXALTATION A TREATISE containing The Soules Vnion with Christ on 1 Cor. 6.17 The Soules Benefit from Vnion with Christ on 1 Cor. 1.30 The Soules Justification on 2 Cor. 5.21 By T. H. ROM 8.30 And whom he called them he also Iustified and whom hee Iustified them he also glorified LONDON Printed by Iohn Haviland for Andrew Crooke and are to bee sold at the black Beare in S. Pauls Church-yard 1638. A TABLE OF THE Soules union with CHRIST out of these words 1 COR. 6.17 He that is joyned to the Lord is one Spirit Doctrine 1. EVery true beleever is joyned unto Christ page 3 This knitting of a beleever to Christ consists in three Particulars Particular 1. A true beleever doth gather up all the faculties of his soule and doth imploy them upon Christ p. 5 Partic. 2. The beleever is satisfied with Christ and the riches of his grace ibid. Partic. 3. Is thâ— that the beleever doth binde the heart to the exercising of both these p. 6 The manner of this union doth discover it selfe in three Particulars Partic. 1. It is a reall union though spirituall p. 7 Partic. 2. This union it is a totall union ibid. Partic. 3. This union it is an unseparable union p. 8 Use 1. Information to instruct us of the happy privilege of the poore Saints of God though despised of the world yet they are received into covenant and union with Christ p. 9 Use 2. It is an use of terrour to all opposites against Christ p. 10 Use 3. It is an use of examination and triall from hence may bee knowne whether the soule doth rightly cleave to Christ or whether it doth only dissemble with Christ p. 16 Use 4. It is a ground of comfort for the Saints against all contempt and disgrace against all troubles miseries and persecutions that the world can cast upon them p. 20. Secondly against all temptations of Satan p. 22 Doctrine 2. The faithfull doe enjoy such an union with Christ that they are one Spirit with him p. 25 For the opening of this Doctrine two particulars are to bee discovered Partic. 1. The first Particular is the manner how the soule comes to bee one spirit with Christ p. 25 and this doth consist in three conclusions p. 26 Conclusion 1. The first conclusion is this that the Spirit of God doth really accompany the whole Word but in a more speciall manner he doth accompany the pretious promises of the Gospell p. 27 Conclusion 2. The second conclusion is this that the Spirit of grace doth leave a supernaturall dint and power and a spirituall and overpowring vertue upon the soule and thereby doth bring it unto Christ p. 28 Conclusion 3 The third conclusion is this that the Spirit of grace in the promise working thus upon the heart it causeth the heart to close with it in the promise p. 33 Part. 2. The second particular is the order of this union whether the beleever is knit to the humane nature of Christ first or to the Divine p. 39 Use 1. Instruction to informe us that the sinnes of the faithfull are marvellous hainous in Gods account because of their union p. 45 Use 2. It is an use of triall whereby a man may see what spirit most men of the world are of as their soules close with Christ and receive him so they are p. 49 Use 3 It is a word of exhortation to close with such as Christ himselfe doth close withall p. 52 A TABLE OF THE communion that the Soule hath with Christ from the union with him out of these words 1 COR. 1.30 But of him are ye in Christ Jesus who is made unto us wisedome righteousnesse sanctification and redemption Doctrine 1. THe Doctrine from these words is this that there is a conveyance of all spirituall grace from Christ to all those that beleeve in him p. 63 The Tenure of this conveyance discovereth it selfe in those particulars Partic. 1. The first particular is this that there is fully enough in the Lord Iesus Christ for every faithfull soule p. 66 Partic. 2. As there is enough in Christ to supply all the manes of this Saints so Christ doth supply unto them whatsoever is â—st fit to the need of every poore Saint p. 68. Partic. 3. Is this as the Lord Christ doth communicate what is fit so he doth preserve what he doth bestow and communicate to the beleeving soule p. 73 Partic. 4. Is this the Lord doth not onely preserve what grace he doth give but he quickens the grace he maintaines p. 76 Partic. 5. Is this As he quickneth what he maintaines so he perfects what he quickens p. 77 Partic. 6. Is this the Lord at last doth crowne all the grace he hath perfected p. 79 Use 1. It is a word of lamentation and terrour to every unbeleeving creature under Heaven here they may see the misery of their condition p. 81 Use 2. It is a ground of comfort to all the Saints of God that have interest in all the riches of this goodnesse p. 84 Use 3. It is a word of instruction to teach every Saint to lie downe in the dust that they all might glory in the Lord. p. 91 Use 4. It is an use of exhortation or direction to teach the Saints whither to goe to fetch succour and supply of what ever grace they want Christ is made all in all why then away to the Lord Iesus Christ p. 99 Question But you will say what course or means shall we use to get these things at Christs hands Answer The meanes are two First eye the promise dayly keep it within view p. 104 Secondly you must labour to yeeld to the Soule to the power of the Spirit and to the vertue of grace which is in Christ. p. 109 Now this particular conveyance of grace from Christ it is done two wayes partly by imputing partly by imparting p. 113. and they are both in the Text Christ is made righteousnesse or justice that is he doth justifie a sinner by imputation and Christ is made sanctification and redemption that is hee doth redeeme and sanctifie a sinner by communication ibid. Doctrine God doth justifie a beleeving soule not for what he hath or doth but onely for what Christ hath done for him p. 116 In the opening of the point two things are to be cleered First what it is to justifie Secondly what is mean that God doth not justifie any one for what he hath or doth p. 116 To justifie it is a word of judiciall proceeding when in a legall manner the judge doth pronounce a man free and doth acquit him p. 116 Secondly God doth justifie a poore sinner not for any thing he hath or doth The meaning is this no grace that a man hath no duty that hee can perform for which as the material and formall cause of our justification God doth pronounce any man to bee righteous p. 117 Reason 1. That which in no measure is answerable to Gods justice and
in him not having mine owne righteousnes which is of the Law but that which is of the righteousnesse of faith in Christ which is of God by faith there is but these two righteousnesses in the world First a mans owne righteousnesse which hee hath wrought and God hath given him and the duties which he performes and this is the righteousnesse of the Law now Paul doth professe that he is not justified by this but onely by the righteousnesse of God that righteousnesse which is in Christ that righteousnesse which is imputed to him from Christ he labours to bee found in that righteousnesse for by that he shall be justified The ground and reason of the point is this that which in no measure is answerable to Gods Iustice and agreeable to the exactnesse of the Law and for which a man may be condemned that cannot justifie a man but what ever a man hath or doth all the graces of God wrought in him and all the performances done by him there is that imperfection or blemish even in them for which God may justly condemne him therefore a man cannot bee justified thereby this is an undenied rule of the Apostle what ever condemnes a man cannot justifie a man but the Law condemnes a man for what he hath or can doe therefore it cannot justifie a man There is no grace in a man no dutie to be performed by a man but if God will looke into it according to the strictnesse and exactnesse of the Law he may justly condemne him for it that I prove Gal. 5.17 every Saint of God hath these two things the Spirit lusting against the flesh and the flesh lusting against the Spirit and these two are contrary In the best of Gods servants there is flesh and a lust of the flesh to hinder them from holy duties so there are two lawes the law of the minde and the law of the members the Law of God requires that a man should bee perfectly holy without any staine of sinne perfect in the performance of dutie without any blemish or staine therein but every gracious man hath a staine of pollution in his soule that is one thing and a staine in his performances that is another thing therefore no mans dutie no mans abilitie or sufficiency cannot justifie him before God It is that the Apostle Paul crieth out of Rom. 7.13 A law in his members rebelling against the law of his minde so that the case is cleare if it were thus with holy Paul as hee professeth of himselfe then much more of the best Saints now for that they have not more grace than Paul had therefore they cannot bee justified for what they have or doe Take a lame limme as the lamenesse of the legge will make every motion of the leg lame a man cannot but goe lamely so it is with the soule of a poore sinner when a man hath a lame heart a corrupt sinfull heart all his actions will bee lame his thoughts lame and his services lame so that neither heart nor life nor actions are in a right frame all are impure and weake I appeale to your owne consciences in this case would you be willing to appeare before Gods Tribunall with those prayers and those performances of thine and justifie thy selfe by them and say Lord thou canst not lay any thing to my charge the Law of God can bring inditements enough against thee to confound thee nay we condemne our selves in this case these dead hearts and these blinde minds and this want of faith shall the Lord then acquit any man for that which he condemnes himselfe If then the best and most gracious Saint hath sin in the frame of his heart and sinne in the best of his services then neither soule nor service can bee answerable to the Law of God and he cannot bee justified thereby but the best of Gods servants not only before grace but after grace in the best heart a man hath the best action hee doth there is weaknesse in the action therefore they cannot justifie a man therefore we must be justified onely through the merits and obedience of Christ thou canst not doe Christ hath done for thee thou canst not suffer Christ hath suffered for thee in him thou art justified through him thou shalt be saved So that when the soule of a poore sinner shall appeare before the Tribunall of the Lord and justice comes to put in a plea against him Christ shall step in and say Lord for this poore soule that beleeves in me I have died for this poore soule I tooke the nature of man upon me therefore let thy justice bee fully satisfied with what I have done for him well then saith justice goe thy way I have nothing to say to thee the Lord makes a proclamation Be it knowne to all men and angels I acquit this soule there is no imputation of sin he hath committed no failing in any dutie shall condemne him this is the way of justification The first use of the point is this we have here a ground of confutation of the Church of Rome I will not accuse them wrongfully but lay the charge upon them according to their own words and it shall appeare how they have wholly perverted the wisedome of the Lord in this great point of justification look into the 6. Session and the 7. Chapter of the Councell of Trent you that are wise and have read it observe it you that never did read it I will read it to you the words of the Councell are these which is a confirmed doctrine and unto which they are all bound generally to subscribe is taken for the doctrine of the church of Rome the words run thus That the alone formall cause for which a sinner is justified in the sight of God it is justice implanted â— a new quality of grace and holines wrought in the soule and not the merits and obedience of Christ imputed to the soule Imputation argueth that I have and doe nothing but another hath and another doth for mee and imputes it to meâ— the Church of Rome profesly holds the contrary and punctually point blanke in the force of contradiction they are the very words of the Councell the alone formall cause and that which gives life and being to the justification of a sinner it is the change and frame of holinesse wrought in him not impured to him this is profesâ—y contrary Vse 1 It is a word of consolation and it is a cordiall to cheare up a mans heart and carry him through all troubles whatsoever can beâ—ide him or shall befall him This doctrine of Iustification it seems to me to be like Noahs Arke when all the world was to bee drowned God taught Noah to make an arke and to pitch it about that no water nor winds nor stormes could breake through and so it bore up Noah above the waters and kept him safe against wind and weather when one was on the top of a mountain crying Oh
agreeable to the exactnesse of the Law and for which a man may be condemned that cannot justifie a man but it is so here therefore they cannot be justified p. 119 Use 1. It is a ground of confutation of the Church of Rome that holds the formall cause of the justication of a sinner it is the frame of holinesse wrought in him not imputed to him p. 122 Use 2. It is a word of consolation and it is a Cordiall to cheere up a mans heart and to carry him through all troubles whatsoever can betide him or shall befall him ibid. Use 3. It is an use of exhortation will nothing doe the deed but a Christ why then above all labour for a Christ more than all labour to prize a Christ p. 127 A TABLE OF THE Soules Iustification out of these words 2 COR. 5.22 For hee hath made him to be sinne for us which knew no sinne that wee might bee made the righteousnesse of God in him OVt of these words two things are to bee opened First the discription of justification Secondly opening of the discription p. 132 Iustification it is an act of God the Father upon the beleever whereby the debt and sinnes of the beleever are charged upon the Lord Iesus Christ and by the merits and satisfaction of Christ imputed to the beleever hee is accounted just and so is acquitted before God as righteous ibid. Doctrine 1. Iustification is an act of God the Father upon the beleever p. 133 For the clearing of the doctrine 2. particulars are to be opened Particular 1. The first particular is this why is it called an act of God the Father Answ First because the Father was the party that was properly offended p. 135. Secondly because the Father is the Fountaine in the Deitie p. 137 Particular 2. Why it is an act of God the Father upon the beleever Answer Because it is a transient action that passeth from God upon the creature and so doth worke thereby a change and alteration upon the creature p. 139 The charge that is wrought upon the creatures is two wayes Particular 1. The Lord is said to passe a worke or an action upon the creature when hee puts some kinde of abilitie upon the creature either spirituall or naturall as when the Lord makes a wicked man a good man an adulterous man a chaste man and this wee call a naturall change because there is a gratious frame put into the heart p. 140 Secondly the Lord is said to make a change upon the creature when he takes off some relations and respects which the creature had and puts upon it other respects and this is called a morall change p. 140 Use 1. It is a ground of admirable comfort to beare up the heart of a poore sinner above all the accusations of sinne Satan or the envy of the world p. 143 Use 2. It is a word of direction to all the Saints to appeale to the Iudge of the Court in their judgement p. 148 Use 3. It is a groung of terrour to the wicked and to all unbeleevers that they have no share in this point of justification p. 154 Doctrine Christ Iesus never yeelded the least improvement of heart to sinne neither did he ever commit the least sinne in his life p. 159 Reason 1. Looke into the nature of our Saviour and it was pure p. 159 Reason 2. Looke into the Office of our Saviour and hee was without sinne p. 160 Use 1. It is a word of exhortation to the faithfull to conforme their hearts and conversations answerable to Christ p. 161 Doctrine God the Father did impute all the sinnes of all the world to the charge of our Saviour p. 166 When God the Father doth charge the sinnes of the faithfull upon Christ it doth appeare in these three particular acts Particular 1. God the Father and the Lord Iesus Christ made a mutuall decree and purpose that so many as should beleeve should be saved and this was left to the care of Christ that he should make them beleeve p. 170 Particular 2. Our Saviour having undertaken to keepe these he therefore put himselfe into the roome and place of all those lost sheepe p. 173 Particular 3. Our Saviour having put himselfe into the room of a sinner the Law now proceeds with full scope against him p. 175 Reason 1. That which the Lord Iesus Christ did willingly submit himselfe to without sinne that God the Father might justly charge upon him p. 176 Reason 2. Because the justice of God requireth this at the hands of Iesus Christ that hee should take the guilt of sinners upon himselfe p. 177 Reason 3. Because herein is abundantly magnified the love and mercy of Christ p. 179 Use 1. It is a word of instruction to the Saints if God the Father hath laid thy sinnes upon Christ then doe not thou take them from him to thy selfe p. 180 How farre a beleever may charge himselfe with his sinne doth appeare in these foure conclusions Conclusion 1. Every beleever is bound to see and examine the sinfull carriage of his soule and to judge that it hath power to make him guiltie and also to condemne him p. 182 Conclusion 2. Every beleeving soule justified ought to acknowledge that it were righteous with the Lord to let out his wrath against him though not to condemne him yet to distract him p. 185 Conclusion 3. Every beleever accepted and justified in and through Christ by the Father yet hee is thus farre bound to charge his sins upon himselfe as to maintain in his owne heart a sense of the need that he hath of Christ as well to continue his respect and acceptation with God as to bring him at first into the love and favour of God p. 187 Conclusion 4. Thus farre the Saints of God ought to goe in charging their owne soules with their sinnes so far to see them and to bee affected with them as to bring their hearts to be truly carried with hatred against them and with resolution to get power and strength against them p. 189 How farre a beleever may not charge himselfe with his sin may bee conceived in these two conclusions Conclusion 1. A beleever should not in his judgement conceive nor in his heart be perswaded that any sinne nor all his sinnes shall ever bee able to fasten the guilt of sinne upon him so as to cause revenging justice to proceed against him to his condemnation p. 192 Use 2. It is a word of terrour to all unbeleevers they are destitute of all hope of the pardon of their sinnes p. 197 Use 3. It is a word of exhortation to the Saints was Christ made sin for thee then be thou content to bee made shame for him p. 200 Use 4. It is a word of comfort to all the faithfull learne to cast all thy sins on the Lord Iesus Christ Doctrine 4. The Lord Iesus Christ suffered fully whatsoever punishments divine justice required or were deserved by the sinnes