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
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
produce the effect of Justification by a physical operation nor can do so it being a pure Soveraign Act of God nor is morally any way meritorious thereof nor doth dispose the subject wherein it is unto the Introduction of an inherent formal cause of Justification there being no such thing in rerum natura nor hath any other Physical or moral respect unto the effect of Justification but what ariseth meerly from the constitution and appointment of God there is no Colour of Reason from the Instrumentality of Faith asserted to ascribe the Effect of Justification unto any but unto the principal efficient cause which is God alone and from whom it proceedeth in a way of free and soveraign Grace disposing the Order of things and the Relation of them one unto another as seemeth good unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 25. It is therefore the Ordinance of God prescribing our duty that we may be justified freely by his Grace having its use and operation towards that End after the manner of an Instrument as we shall see farther immediately Wherefore so far as I can discern they contribute nothing unto the real understanding of this Truth who deny Faith to be the instrumental cause of our Justification and on other Grounds assert it to be the Condition thereof unless they can prove that this is a more natural exposition of those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first thing to be enquired after For all that we do in this matter is but to endeavour a right understanding of Scripture propositions and expressions unless we intend to wander extra oleas and lose our selves in a maze of uncertain conjectures Secondly They designed to declare the use of Faith in Justification expressed in the Scripture by apprehending and receiving of Christ or his Righteousness and Remission of sins thereby The words whereby this use of Faith in our Justification is expressed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the constant use of them in the Scripture is to take or receive what is offered tendered given or granted unto us or to apprehend and lay hold of any thing thereby to make it our own as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense Heb. 2.16 So are we said by Faith to receive Christ Joh. 1.12 Col. 2.6 The Abundance of Grace and the Gift of Righteousness Rom. 5.17 The word of Promise Act. 2.41 The word of God Act. 8.14 1 Thes. 1.6 chap. 2.13 The Atonement made by the blood of Christ Rom. 5.11 The forgiveness of sins Act. 10.43 chap. 26.18 The Promise of the spirit Gal. 3.14 The Promises Heb. 9.15 There is therefore nothing that concurreth unto our Justification but we receive it by Faith And unbelief is expressed by not receiving Joh. 1.11 chap. 3.11 chap. 12.48 chap. 14.17 Wherefore the Object of Faith in our Justification that whereby we are justified is tendered granted and given unto us of God the use of Faith being to lay hold upon it to receive it so as that it may be our own What we receive of outward things that are so given unto us we do it by our hand which therefore is the instrument of that reception that whereby we apprehend or lay hold of any thing to appropriate it unto our selves and that because this is the peculiar Office which by nature it is assigned unto among all the members of the body Other Vses it hath and other members on other Accounts may be as useful unto the body as it but it alone is the instrument of receiving and apprehending that which being given is to be made our own and to abide with us Whereas therefore the Righteousness wherewith we are justified is the Gift of God which is tendred unto us in the Promise of the Gospel the Use and Office of Faith being to receive apprehend or lay hold of and appropriate this Righteousness I know not how it can be better expressed than by an Instrument nor by what notion of it more light of understanding may be conveyed unto our minds Some may suppose other Notions are meet to express it by on other Accounts and it may be so with respect unto other uses of it But the sole present Enquiry is how it shall be declared as that which receiveth Christ the Atonement the Gift of Righteousness which will prove its only use in our Justification He that can better express this than by an Instrument ordained of God unto this End all whose use depends on that Ordination of God will deserve well of the Truth It is true that all those who place the formal Cause or Reason of our Justification in our selves or our inherent Righteousness and so either directly or by just consequence deny all Imputation of the Righteousness of Christ unto our Justification are not capable of admitting Faith to be an Instrument in this work nor are pressed with this consideration For they acknowledge not that we receive a Righteousness which is not our own by way of Gift whereby we are justified and so cannot allow of any Instrument whereby it should be received The Righteousness it self being as they phrase it putative imaginary a chimaera a fiction it can have no real accidents nothing that can be really predicated concerning it Wherefore as was said at the Entrance of this Discourse the Truth and Propriety of this declaration of the Vse of Faith in our Justification by an Instrumental cause depends on the substance of the Doctrine it self concerning the nature and principal causes of it with which they must stand or fall If we are justified through the Imputation of the Righteousness of Christ which Faith alone apprehends and receives it will not be denied but that it is rightly enough placed as the Instrumental cause of our Justification And if we are justified by an inherent Evangelical Righteousness of our own Faith may be the Condition of its Imputation or a disposition for its Introduction or a congruous merit of it but an Instrument it cannot be But yet for the present it hath this double advantage 1 That it best and most appositely answers what is affirmed of the Vse of Faith in our Justification in the Scripture as the Instances given do manifest 2. That no other notion of it can be so stated but that it must be apprehended in order of time to be previous unto Justification which Justifying Faith cannot be unless a man may be a true Believer with Justifying Faith and yet not be justified Some do plead that Faith is the Condition of our Justification and that otherwise it is not to be conceived of As I said before so I say again I shall not contend with any man about Words Terms or Expressions so long as what is intended by them is agreed upon And there is an obvious sense wherein Faith may be called the Condition of our Justification For no more may be
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
33.24 Psal. 32.1 2. Rom. 3.23 24 25. Chap. 8.1 33 34. 2 Cor. 5.21 Gal. 3.13 14. Of what use the Declaration of this Process in the Justification of a Sinner may be hath been in some measure before declared And if many did seriously consider that all these things do concur and are required unto the Justification of every one that shall be saved it may be they would not have such slight thoughts of sin and the way of Deliverance from the guilt of it as they seem to have From this Consideration did the Apostle learn that Terror of the Lord which made him so earnest with men to seek after Reconciliation 2 Cor. 5.10 11. I had not so long insisted on the signification of the words in the Scripture but that a right understanding of it doth not only exclude the pretences of the Romanists about the infusion of an habit of Charity from being the formal cause of our Justification before God but may also give occasion unto some to take advice into what place or consideration they can dispose their own personal inherent Righteousness in their Justification before him CHAP. V. The Distinction of a first and second Justification Examined The Continuation of Justification whereon it doth depend BEfore we enquire immediately into the nature and causes of Justification there are some things yet previously to be considered that we may prevent all Ambiguity and misunderstanding about the Subject to be treated of I say therefore that the Evangelical Justification which alone we plead about is but one and is at once compleated About any other Justification before God but one we will not contend with any Those who can find out another may as they please ascribe what they will unto it or ascribe it unto what they will Let us therefore consider what is offered of this nature Those of the Roman Church do ground their whole Doctrine of Justification upon a distinction of a double Justification which they call the first and the second The first Justification they say is the infusion or the Communication unto us of an inherent principle or habit of Grace or Charity Hereby they say Original sin is extinguished and all habits of sin are expelled This Justification they say is by Faith the Obedience and Satisfaction of Christ being the only meritorious cause thereof Only they dispute many things about preparations for it and dispositions unto it Under those terms the Council of Trent included the Doctrine of the Schoolmen about meritum de congruo as both Hosius and Andradius confess in the defence of that Council And as they are explained they come much to one however the Council warily avoided the name of merit with respect unto this their first Justification And the use of Faith herein which with them is no more but a general assent unto Divine Revelation is to bear the principal part in these preparations So that to be Justified by Faith according unto them is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem an habit of Grace expelling sin and making us acceptable unto God For upon this believing with those other Duties of Contrition and Repentance which must accompany it it is meet and congruous unto Divine Wisdom Goodness and Faithfulness to give us that Grace whereby we are justified And this according unto them is that Justification whereof the Apostle Paul treats in his Epistles from the procurement whereof he excludes all the Works of the Lavv. The second Justification is an effect or consequent hereof And the proper formal cause thereof is Good Works proceeding from this Principle of Grace and Love Hence are they the Righteousness wherewith Believers are Righteous before God Whereby they merit eternal life The Righteousness of Works they call it and suppose it taught by the Apostle James This they constantly affirm to make us justos ex injustis wherein they are followed by others For this is the way that most of them take to salve the seeming repugnancy between the Apostle Paul and James Paul they say treats of the first Justification only whence he excludes all Works for it is by Faith in the manner before described But James treats of the second Justification which is by good Works So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent Sess. 6. cap. 10. This distinction was coyned unto no other end but to bring in Confusion into the whole Doctrine of the Gospel Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it Sanctification is turned into a Justification and corrupted by making the fruits of it meritorious The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness as the Apostle expresly affirms and the declaration of a Believing Sinner to be Righteous thereon as the Word alone signifies is utterly defeated by it Howbeit others have embraced this distinction also though not absolutely in their sense So do the Socinians Yea it must be allowed in some sense by all that hold our inherent Righteousness to be the cause of or to have any influence into our Justification before God For they do allow of a Justification which in order of nature is antecedent unto Works truly Gracious and Evangelical But consequential unto such Works there is a Justification differing at least in degree if not in nature and kind upon the difference of its formal cause which is our new Obedience from the former But they mostly say it is only the continuation of our Justification and the encrease of it as to degrees that they intend by it And if they may be allowed to turn Sanctification into Justification and to make a progress therein or an encrease thereof either in the root or fruit to be a new Justification they may make twenty Justifications as well as two for ought I know For therein the inward man is renewed day by day 2 Cor. 4.16 and Believers go from strength to strength are changed from Glory to Glory 2 Cor. 3.18 by the Addition of one Grace unto another in their exercise 2 Pet. 1.5 6 7 8. and increasing with the encrease of God Col. 2.19 do in all things grow up into him who is the Head Ephes. 4.15 And if their Justification consist herein they are justified anew every day I shall therefore do these two things 1 Shew that this distinction is both unscriptural and irrational 2 Declare what is the continuation of our Justification and whereon it doth depend Justification by Faith in the Blood of Christ may be considered either as to the nature and essence of it or as unto its Manifestation and Declaration The Manifestation of it is twofold 1 Initial in this life 2 Solemn and compleat at the day of Judgment whereof we shall treat afterwards The Manifestation of it in this life respects either
of the pardon of sin for the satisfaction of Christ and the infusion of an habit of Grace enabling us to perform those Works is declared by those who so express themselves Some add that this inherent personal Evangelical Righteousness is the condition on our part of our legal Righteousness or of the Imputation of the Righteousness of Christ unto our Justification or the pardon of sin And those by whom the satisfaction and merit of Christ are denied make it the only and whole condition of our absolute Justification before God So speak all the Socinians constantly For they deny our Obedience unto Christ to be either the meritorious or efficient cause of our Justification only they say it is the Condition of it without which God hath decreed that we shall not be made partakers of the Benefit thereof So doth Socinus himself De Justificat pag. 17. Sunt opera nostra id est ut dictum fuit Obedientia quam Christo praestamus licet nec efficiens nec meritoria tamen causa est ut vocant sine qua non Justificationis coram Deo atque aeternae nostrae Again pag. 14. inter Opuscul Vt cavendum est ne vitae sanctitatem atque innocentiam effectum Justificationis nostrae coram Deo esse credamus neque illam nostrae coram Deo Justificationis causam efficientem aut impulsivam esse affirmemus sed tantummodo causam sine qua eam Justificationem nobis non contingere decrevit Deus And in all their discourses to this purpose they assert our personal Righteousness and Holiness or our Obedience unto the commands of Christ which they make to be the Form and Essence of Faith to be the Condition whereon we obtain Justification or the Remission of sins And indeed considering what their Opinion is concerning the person of Christ with their denial of his satisfaction and merit it is impossible they should frame any other Idea of Justification in their minds But what some among our selves intend by a compliance with them herein who are not necessitated thereunto by a prepossession with their Opinions about the Person and Mediation of Christ I know not For as for them all their notions about Grace Conversion to God Justification and the like Articles of our Religion they are nothing but what they are necessarily cast upon by their Hypothesis about the Person of Christ. At present I shall only enquire into that peculiar Evangelical Justification which is asserted to be the effect of our own Personal Righteousness or to be granted us thereon And hereunto we may observe 1. That God doth require in and by the Gospel a sincere Obedience of all that do believe to be performed in and by their own Persons though through the Aids of Grace supplied unto them by Jesus Christ. He requireth indeed Obedience Duties and Works of Righteousness in and of all Persons whatever But the consideration of them which are performed before believing is excluded by all from any causality or interest in our Justification before God At least whatever any may discourse of the necessity of such Works in a way of preparation unto believing whereunto we have spoken before none bring them into the verge of Works Evangelical or Obedience of Faith which would imply a contradiction But that the Works enquired after are necessary unto all Believers is granted by all on what Grounds and unto what Ends we shall enquire afterwards they are declared Ephes. 2.10 2. It is likewise granted that Believers from the performance of this Obedience or these Works of Righteousness are denominated Righteous in the Scripture and are personally and internally Righteous Luke 1.6 Joh. 3.7 But yet this denomination is no where given unto them with respect unto Grace habitually inherent but unto the effects of it in Duties of Obedience as in the places mentioned They were both Righteous before God walking in all the Commandments and Ordinances of the Lord blameless The latter words give the Reason of the former or their being esteemed Righteous before God And he that doth Righteousness is Righteous the denomination is from doing And Bellarmine endeavouring to prove that it is habitual not actual Righteousness which is as he speaks the formal cause of our Justification before God could not produce one Testimony of Scripture wherein any One is denominated Righteous from habitual Righteousness De Justificat lib. 2. cap. 15. but is forced to attempt the proof of it with this absurd Argument namely that we are justified by the Sacraments which do not work in us Actual but Habitual Righteousness And this is sufficient to discover the insufficiency of a Pretence for any Interest of our own Righteousness from this Denomination of being Righteous thereby seeing it hath not respect unto that which is the principal part thereof 3. This Inherent Righteousness taking it for that which is habitual and actual is the same with our Sanctification neither is there any difference between them only they are divers names of the same thing For our Sanctification is the inherent Renovation of our Natures exerting and acting it self in newness of Life or Obedience unto God in Christ and works of Righteousness But Sanctification and Justification are in the Scripture perpetually distinguished whatever respect of causality the one of them may have unto the other And those who do confound them as the Papists do do not so much dispute about the Nature of Justification as endeavour to prove that indeed there is no such thing as Justification at all For that which would serve most to enforce it namely the pardon of sin they place in the exclusion and extinction of it by the Infusion of inherent Grace which doth not belong unto Justification 4. By this inherent Personal Righteousness we may be said several ways to be justified As 1 In our own Consciences in as much as it is an Evidence in us and unto us of our Participation of the Grace of God in Christ Jesus and of our Acceptance with him which hath no small Influence into our Peace So speaks the Apostle Our rejoycing is this the Testimony of our Conscience that in simplicity and godly sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World 2. Cor. 1.12 who yet disclaims any confidence therein as unto his Justification before God For saith he although I know nothing by my self yet am I not thereby justified 1 Cor. 4.4 2 Hereby may we be said to be justified before men that is acquitted of evils laid unto our charge and approved as righteous and unblameable For the state of things is so in the World as that the Professors of the Gospel ever were and ever will be evil spoken of as evil doers The Rule given them to acquit themselves so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness is that of an holy and fruitful walking in
And for which the Father loved him Joh. 10.17 18. There was therefore no reason why God should hate Christ for his taking on him our Debt and the payment of it in an Act of the highest Obedience unto his will 2 God in this matter is considered as a Rector Ruler and Judge Now it is not required of the severest Judge that as a Judge he should hate the guilty person no although he be guilty Originally by Inhaesion and not by Imputation As such he hath no more to do but consider the guilt and pronounce the sentence of punishment But 3 suppose a person out of an Heroick generosity of mind should become an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for another for his friend for a good man so as to answer for him with his life as Judah undertook to be for Benjamin as to his liberty which when a man hath lost he is civilly dead and capite diminutus would the most cruel Tyrant under Heaven that should take away his life in that case hate him would he not rather admire his worth and vertue As such an one it was that Christ suffered and no otherwise 4 All the force of this exception depends on the ambiguity of the word hate For it may signifie either an aversation or detestation of mind or only a will of punishing as in God mostly it doth In the first sense there was no ground why God should hate Christ on this Imputation of guilt unto him whereby he became non propriae sed alienae culpae Reus Sin inherent renders the Soul polluted abominable and the only Object of Divine Aversation But for him who was perfectly Innocent Holy Harmless undefiled in himself who did no sin neither was there guile found in his mouth to take upon him the guilt of other sins thereby to comply with and accomplish the design of God for the manifestation of his Glory and infinite Wisdom Grace Goodness Mercy and Righteousness unto the certain expiation and destruction of sin nothing could render him more glorious and lovely in the sight of God or man But for a will of punishing in God where sin is imputed none can deny it but they must therewithal openly disavow the satisfaction of Christ. The heads of some few of those Arguments wherewith the Truth we have asserted is confirmed shall close this Discourse 1. Unless the guilt of sin was imputed unto Christ sin was not imputed unto him in any sense For the punishment of sin is not sin nor can those who are otherwise minded declare what it is of sin that is imputed But the Scripture is plain that God laid on him the Iniquity of us all and made him to be sin for us which could not otherwise be but by Imputation 2. There can be no punishment but with respect unto the guilt of sin personally contracted or imputed It is guilt alone that gives what is materially evil and afflictive the formal nature of punishment and nothing else And therefore those who understand full well the Harmony of things and Opinions and are free to express their minds do constantly declare that if one of these be denied the other must be so also and if one be admitted they must both be so If guilt was not imputed unto Christ he could not as they plead well enough undergo the punishment of sin much he might do and suffer on the occasion of sin but undergo the punishment due unto sin he could not And if it should be granted that the guilt of sin was imputed unto him they will not deny but that he underwent the punishment of it and if he underwent the punishment of it they will not deny but that the guilt of it was imputed unto him For these things are inseparably related 3. Christ was made a Curse for us the Curse of the Law as is expresly declared Gal. 3.13 14. But the Curse of the Law respects the guilt of sin only So as that where that is not it cannot take place in any sense and where that is it doth inseparably attend it Deut. 27.26 4. The express Testimonies of the Scripture unto this purpose cannot be evaded without an open wresting of their words and sense So God is said to make all our Iniquities to meet with upon him and he bare them on him as his burden for so the word signifies Isa. 53.6 God hath laid on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iniquity that is the guilt of us all ver 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their sin or guilt shall he bear For that is the intendment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where joyned with any other word that denotes sin as it is in those places Psal. 32.5 thou forgavest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iniquity of my sin that is the guilt of it which is that alone that is taken away by pardon That his Soul was made an Offering for the guilt of sin that he was made sin that sin was condemned in his flesh c. 5. This was represented in all the Sacrifices of old especially the great Anniversary on the day of expiation with the Ordinance of the Scape Goat as hath been before declared 6. Without a supposition hereof it cannot be understood how the Lord Christ should be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our stead unless we will admit the exposition of Mr. Ho. a late Writer who reckoning up how many things the Lord Christ did in our stead adds as the sense thereof that is to bestead us then which if he can invent any thing more fond and senseless he hath a singular faculty in such an Employment CHAP. IX The formal cause of Justification or The Righteousness on the Account whereof Believers are justified before God Objection answered THe principal differences about the Doctrine of Justification are reducible unto three Heads 1 The nature of it namely whether it consist in an internal change of the Person justified by the infusion of an Habit of inherent Grace or Righteousness or whether it be a Forensick Act in the judging esteeming declaring and pronouncing such a person to be Righteous thereon absolving him from all his sins giving unto him Right and Title unto life Herein we have to do only with those of the Church of Rome all others both Protestants and Socinians being agreed on the Forensick sense of the word and the nature of the thing signified thereby And this I have already spoken unto so far as our present design doth require and that I hope with such evidence of Truth as cannot well be gainsayed Nor may it be supposed that we have too long insisted thereon as an opinion which is obsolete and long since sufficiently confuted I think much otherwise and that those who avoid the Romanists in these Controversies will give a greater appearance of fear than of contempt For when all is done if free Justification through the Blood of Christ and the Imputation of his Righteousness be
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.
but also the manner of our Participation of it or its Communication unto us from Faith to Faith the Faith of God in the Revelation and our Faith in the Acceptation of it being only here concerned is an eminent Revelation Righteousness of all things should rather seem to be from Works unto Works from the Work of Grace in us to the Works of Obedience done by us as the Papists affirm No saith the Apostle it is from Faith to Faith whereof afterwards This is the general Thesis the Apostle proposeth unto Confirmation and he seems therein to exclude from Justification every thing but the Righteousness of God and the Faith of Believers And to this purpose he considers all Persons that did or might pretend unto Righteousness or seek after it and all ways and means whereby they hoped to attain unto it or whereby it might most probably be obtained declaring the failing of all persons and the insufficiency of all means as unto them for the obtaining a Righteousness of our own before God And as unto Persons 1. He considers the Gentiles with all their notions of God their Practice in Religious Worship with their Conversation thereon And from the whole of what might be observed amongst them he concludes that they neither were nor could be justified before God but that they were all and that most deservedly obnoxious unto the sentence of Death And whatever men may discourse concerning the Justification and Salvation of any without the Revelation of the Righteousness of God by the Gospel from Faith to Faith it is expresly contradictory to his whole Discourse chap. 1. from ver 19. to the End 2. He considers the Jews who enjoyed the written Law and the Priviledges wherewith it was accompanied especially that of Circumcision which was the outward Seal of Gods Covenant And on many Considerations with many Arguments he excludes them also from any possibility of attaining Justification before God by any of the Priviledges they enjoyed or their own compliance therewithall chap. 2. And both sorts he excludes distinctly from this priviledge of Righteousness before God with this one Argument That both of them sinned openly against that which they took for the Rule of their Righteousness namely the Gentiles against the Light of Nature and the Jews against the Law whence it inevitably follows that none of them could attain unto the Righteousness of their own Rule But he proceeds farther unto that which is common to them all And 3. He proves the same against all sorts of Persons whether Jews or Gentiles from the consideration of the universal depravation of nature in them all and the horrible effects that necessarily ensue thereon in the Hearts and Lives of men chap. 3. So evidencing That as they all were so it could not fall out but that all must be shut up under sin and come short of Righteousness So from Persons he proceeds to Things or Means of Righteousness And 4. Because the Law was given of God immediately as the whole and only Rule of our Obedience unto him and the works of the Law are therefore all that is required of us these may be pleaded with some pretence as those whereby we may be justified Wherefore in particular he considers the Nature Use and End of the Law manifesting its utter insufficiency to be a means of our Justification before God chap. 3.19 20. 5. It may be yet objected That the Law and its works may be thus insufficient as it is obeyed by Vnbelievers in the state of Nature without the Aids of Grace administred in the Promise but with respect unto them who are Regenerate and do believe whose Faith and Works are accepted with God it may be otherwise To obviate this Objection he giveth an Instance in two of the most eminent Believers under the Old Testament namely Abraham and David declaring that all Works whatever were excluded in and from their Justification chap. 4. On these Principles and by this Gradation he peremptorily concludes That all and every one of the Sons of men as unto any thing that is in themselves or can be done by them or be wrought in them are guilty before God obnoxious unto Death shut up under sin and have their mouths so stopped as to be deprived of all pleas in their own excuse that they had no Righteousness wherewith to appear before God and that all the ways and means whence they expected it were insufficient unto that purpose Hereon he proceeds with his Enquiry how men may be delivered from this condition and come to be justified in the sight of God And in the Resolution hereof he makes no mention of any thing in themselves but only Faith whereby we receive the Attonement That whereby we are justified he saith is the Righteousness of God which is by the Faith of Christ Jesus or that we are justified freely by Grace through the Redemption that is in him chap. 3.22 23 24 25. And not content here with this answer unto the enquiry how lost convinced sinners may come to be justified before God namely That it is by the Righteousness of God revealed from Faith to Faith by Grace by the blood of Christ as he is set forth for a Propitiation He immediately proceeds unto a positive exclusion of every thing in and of our selves that might pretend unto an Interest herein as that which is inconsistent with the Righteousness of God as revealed in the Gospel and witnessed unto by the Law and the Prophets How contrary their Scheme of Divinity is unto this Design of the Apostle and his management of it who affirm that before the Law men were justified by Obedience unto the Light of Nature and some particular Revelations made unto them in things of their own especial private concernment and that after the giving of the Law they were so by Obedience unto God according to the Directions thereof as also that the Heathen might obtain the same benefit in compliance with the Dictates of Reason cannot be contradicted by any who have not a mind to be contentious Answerable unto this Declaration of the mind of the Holy Ghost herein by the Apostle is the constant Tenour of the Scripture speaking to the same purpose The Grace of God the Promise of Mercy the free pardon of Sin the Blood of Christ his Obedience and the Righteousness of God in him rested in and received by Faith are every where asserted as the causes and means of our Justification in opposition unto any thing in our selves so expressed as it useth to express the best of our Obedience and the utmost of our personal Righteousness Wherever mention is made of the Duties Obedience and personal Righteousness of the best of men with respect unto their Justification they are all renounced by them and they betake themselves unto Soveraign Grace and Mercy alone Some places to this purpose may be recounted The Foundation of the whole is laid in the first Promise wherein the Destruction of
account of the Righteousness imputed unto him he doth at the same instant by the power of his Grace make him inherently and subjectively Righteous or Holy which men cannot do one towards another And therefore whereas mans Justifying of the wicked is to justifie them in their wicked ways whereby they are constantly made worse and more obdurate in evil when God justifies the ungodly their change from personal unrighteousness and unholiness unto Righteousness and Holiness doth necessarily and infallibly accompany it To the same purpose is the word used Isa. 5.23 Which justifie the wicked for Reward Chap. 50.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is near that justifieth me who shall contend with me let us stand together who is my Adversary let him come near unto Behold the Lord God will help me who shall condemn me Where we have a full Declaration of the proper sense of the Word which is to acquit and pronounce Righteous on a Trial. And the same sense is fully expressed in the former Antithesis 1 Kings 8.31 32. If any man trespass against his Neighbour and an Oath be laid upon him to cause him to swear and the Oath came before thine Altar in this House then hear thou in Heaven and do and judge thy Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn the wicked to charge his wickedness on him to bring his way on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to justifie the Righteous The same words are repeated 2 Chron. 6.22 23. Psal. 82.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do justice to the Afflicted and Poor that is justifie them in their cause against Wrong and Oppression Exod. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not justifie the wicked absolve acquit or pronounce him Righteous Job 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it far from me that I should justifie you or pronounce sentence on your side as if you were Righteous Isa. 53.11 By his knowledge my Righteous servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall justifie many the reason whereof is added For he shall bear their Iniquities whereon they are absolved and justified Once it is used in Hithpael wherein a reciprocal action is denoted that whereby a man Justifieth himself Gen. 44.16 And Judah said what shall we say unto my Lord what shall we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how shall we justify our selves God hath found out our Iniquity they could plead nothing why they should be absolved from Guilt Once the Participle is used to denote the outward instrumental cause of the Justification of others in which place alone there is any doubt of its sense Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that justify many namely in the same sense that the Preachers of the Gospel are said to save themselves and others 1 Tim. 4.16 For men may be no less the Instrumental causes of the Justification of others than of their Sanctification Wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal signifies justum esse and sometimes juste agere which may relate unto inherent Righteousness yet where any action towards another is denoted this word signifies nothing but to esteem declare pronounce and adjudge any one absolved acquitted cleared justified There is therefore no other kind of Justification once mentioned in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used to the same purpose in the New Testament and that alone Neither is this word used in any good Author whatever to signifie the making of a man Righteous by any applications to produce internal Righteousness in him but either to absolve and acquit to judge esteem and pronounce Righteous or on the contrary to condemn So Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath two signifiications to punish and to account Righteous And he confirms this sense of the word by Instances out of Herodotus Appianus and Josephus And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case that is when it respects and effects a Subject a Person it is either to condemn and punish or to esteem and declare Righteous and of this latter sense he gives pregnant instances in the next words Hesychius mentions only the first signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They never thought of any sense of this word but what is Forensick And in our Language to be Justified was commonly used formerly for to be judged and sentenced as it is still among the Scots One of the Articles of Peace between the two Nations at the surrender of Leith in the days of Edward the sixth was That if any one committed a crime he should be justified by the Law upon his Trial. And in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Jus in judicio auferre and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justum censere declarare pronuntiare and how in the Scriptures it is constantly opposed unto condemnare we shall see immediately But we may more distinctly consider the use of this Word in the New Testament as we have done that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old And that which we enquire concerning is whether this word be used in the New Testament in a Forensick sense to denote an Act of Jurisdiction or in a Physical sense to express an internal change or mutation the infusion of an habit of Righteousness and the denomination of the person to be Justified thereon or whether it signifieth not pardon of sin But this we may lay aside For surely no man was ever yet so fond as to pretend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to pardon sin yet is it the only word apply'd to express our Justification in the New Testament For if it be taken only in the former sense then that which is pleaded for by those of the Roman Church under the name of Justification whatever it be however good useful and necessary yet Justification it is not nor can be so called seeing it is a thing quite of another nature than what alone is signified by that word Matth. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is justified of her Children not made just but approved and declared Chap. 12.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the words thou shalt be Justified not made just by them but judged according to them as is manifest in the Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by thy words thou shalt be condemned Luke 7.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they justified God not surely by making him Righteous in himself but by owning avowing and declaring his Righteousness Chap. 10.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He willing to justifie himself to declare and maintain his own Righteousness To the same purpose Chap. 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are they that justifie your selves before men they did not make themselves internally Righteous but approved of their own condition as our Saviour declares in the place Chap. 18.14 The Publican went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justified unto his House that is acquitted absolved pardoned upon the confession of his sin and supplication for Remission Act. 13.38 39. with Rom. 2.13
Topicks of the name of God his Mercy Grace Faithfulness tender Compassion Covenant and Promises all manifested and exercised in and through the Lord Christ and his mediation alone Do they not herein place their only trust and confidence for this end that their Sins may be pardoned and their persons though every way unworthy in themselves be accepted with God Doth any other thought enter into their Hearts Do they plead their own Righteousness Obedience and Duties to this purpose Do they leave the prayer of the Publican and betake themselves unto that of the Pharisee And is it not of Faith alone which is that Grace whereby they apply themselves unto the Mercy or Grace of God through the mediation of Christ It is true that Faith herein worketh and acteth it self in and by Godly sorrow Repentance Humiliation Self-judging and Abhorrency Fervency in Prayer and Supplications with an humble waiting for an Answer of Peace from God with engagements unto renewed Obedience But it is Faith alone that makes Applications unto Grace in the Blood of Christ for the continuation of our justified Estate expressing it self in those other ways and effects mentioned from none of which a Believing Soul doth expect the Mercy aimed at 2. The Scripture expresly doth declare this to be the only way of the continuation of our Justification 1 Joh. 2.1 2. These things write I unto you that you sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins It is required of those that are justified that they sin not it is their duty not to sin but yet it is not so required of them as that if in any thing they fail of their Duty they should immediately lose the Priviledge of their Justification Wherefore on a supposition of sin if any man sin as there is no man that liveth and sinneth not what way is prescribed for such persons to take what are they to apply themselves unto that their sin may be pardoned and their acceptance with God continued that is for the continuation of their Justification The course in this case directed unto by the Apostle is none other but the Application of our Souls by Faith unto the Lord Christ as our Advocate with the Father on the account of the Propitiation that he hath made for our Sins Under the consideration of this double Act of his Sacerdotal Office his Oblation and Intercession he is the Object of our Faith in our absolute Justification and so he is as unto the continuation of it So our whole progress in our justified Estate in all the degrees of it is ascribed unto Faith alone It is no part of our enquiry what God requireth of them that are justified There is no Grace no Duty for the substance of them nor for the manner of their performance that are required either by the Law or the Gospel but they are obliged unto them Where they are omitted we acknowledge that the Guilt of sin is contracted and that attended with such Aggravations as some will not own or allow to be confessed unto God himself Hence in particular the Faith and Grace of Believers do constantly and deeply exercise themselves in Godly sorrow Repentance Humiliation for sin and confession of it before God upon their Apprehensions of its Guilt And these Duties are so far necessary unto the continuation of our Justification as that a justified Estate cannot consist with the Sins and Vices that are opposite unto them So the Apostle affirms that if we live after the flesh we shall dye Rom. 8.13 He that doth not carefully avoid falling into the Fire or Water or other things immediately destructive of life natural cannot live But these are not the things whereon life doth depend Nor have the best of our Duties any other respect unto the continuation of our Justification but only as in them we are preserved from those things which are contrary unto it and destructive of it But the sole Question is upon what the continuation of our Justification doth depend not concerning what Duties are required of us in the way of our Obedience If this be that which is intended in this position the continuation of our Justification depends on our own Obedience and Good Works or that our own Obedience and Good Works are the Condition of the continuation of our Justification namely that God doth indispensably require Good Works and Obedience in all that are justified so that a justified estate is inconsistent with the neglect of them it is readily granted and I shall never contend with any about the way whereby they chuse to express the conceptions of their minds But if it be enquired what it is whereby we immediately concur in a way of Duty unto the continuation of our justified estate that is the pardon of our sins and acceptance with God we say it is such alone For the Just shall live by Faith Rom. 1.17 And as the Apostle applies this Divine Testimony to prove our first or absolute Justification to be by Faith alone So doth he also apply it unto the continuation of our Justification as that which is by the same means only Heb. 10.38 39. Now the Just shall live by Faith but if any man draw back my Soul shall have no pleasure in him But we are not of them that draw back unto perdition But of them that believe unto the saving of the Soul The drawing back to perdition includes the loss of a justified Estate really so or in Profession In opposition thereunto the Apostle placeth Believing unto the saving of the Soul that is unto the continuation of Justification unto the end And herein it is that the Just live by Faith and the loss of this life can only be by unbelief So the life which we now live in the flesh is by the Faith of the Son of God who loved us and gave himself for us Gal. 2.20 The life which we now lead in the flesh is the continuation of our Justification a life of Righteousness and Acceptation with God in opposition unto a life by the works of the Law as the next words declare ver 21. I do not frustrate the Grace of God for if Righteousness came by the Law then is Christ dead in vain and this life is by Faith in Christ as he loved us and gave himself for us that is as he was a Propitiation for our sins This then is the only way means and cause on our part of the preservation of this life of the continuance of our Justification and herein are we kept by the power of God through Faith unto Salvation Again if the continuation of our Justification dependeth on our own works of Obedience then is the Righteousness of Christ imputed unto us only with respect unto our Justification at first or our first Justification as some speak And this indeed is the Doctrine of the Roman School They teach that
the Righteousness of Christ is so far imputed unto us that on the account thereof God gives unto us Justifying Grace and thereby the Remission of Sin in their sense whence they allow it the meritorious cause of our Justification But on a supposition thereof or the reception of that Grace we are continued to be justified before God by the works we perform by vertue of that Grace received And though some of them rise so high as to affirm that this Grace and the works of it need no farther respect unto the Righteousness of Christ to deserve our second Justification and life eternal as doth Vasquez expresly in 1.2 q. 114. Disp. 222. cap. 3. Yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious And the same for the substance of it is the Judgment of some of them who affirm the continuation of our Justification to depend on our own works setting aside that ambiguous term of merit For it is on the account of the Righteousness of Christ they say that our own works or imperfect obedience is so accepted with God as that the continuation of our Justification depends thereon But the Apostle gives us another account hereof Rom. 5.1 2 3. For he distinguisheth three things our Access into the Grace of God 2 Our standing in that Grace 3 Our Glorying in that station against all opposition By the first he expresseth our absolute Justification By the second our continuation in the state whereinto we are admitted thereby and by the third the assurance of that continuation notwithstanding all the oppositions we meet withal And all these he ascribeth equally unto Faith without the intermixture of any other cause or condition And other places express to the same purpose might be pleaded 3. The examples of them that did believe and were justified which are recorded in the Scripture do all bear witness unto the same Truth The continuation of the Justification of Abraham before God is declared to have been by Faith only Rom. 4.3 For the instance of his Justification given by the Apostle from Gen. 15.6 was long after he was justified absolutely And if our first Justification and the continuation of it did not depend absolutely on the same cause the instance of the one could not be produced for a proof of the way and means of the other as here they are And David when a justified Believer not only placeth the Blessedness of man in the free Remission of sins in opposition unto his own works in general Rom. 4.6 7. but in his own particular case ascribeth the continuation of his Justification and acceptation before God unto Grace Mercy and forgiveness alone which are no otherwise received but by Faith Psal. 130.3 4 5. Psal. 143.2 All other works and duties of obedience do accompany Faith in the continuation of our justified estate as necessary effects and fruits of it but not as causes means or conditions whereon that effect is suspended It is patient waiting by Faith that brings in the full accomplishment of the Promises Heb. 6.12 16. Wherefore there is but one Justification and that of one kind only wherein we are concerned in this Disputation The Scripture makes mention of no more and that is the Justification of an ungodly person by Faith Nor shall we admit of the consideration of any other For if there be a second Justification it must be of the same kind with the first or of another if it be of the same kind then the same person is often justified with the same kind of Justification or at least more than once and so on just reason ought to be often Baptized If it be not of the same kind then the same person is justified before God with two sorts of Justification of both which the Scripture is utterly silent And the continuation of our Justification depends solely on the same causes with our Justification it self CHAP. VI. Evangelical Personal Righteousness the Nature and Vse of it Final Judgment and its respect unto Justification THe things which we have discoursed concerning the first and second Justification and concerning the continuation of Justification have no other Design but only to clear the principal subject whereof we treat from what doth not necessarily belong unto it For until all things that are either really heterogeneous or otherwise superfluous are separated from it we cannot understand aright the true state of the Question about the nature and causes of our Justification before God For we intend one only Justification namely that whereby God at once freely by his Grace justifieth a convinced sinner through Faith in the Blood of Christ. Whatever else any will be pleased to call Justification we are not concerned in it nor are the Consciences of them that believe To the same purpose we must therefore briefly also consider what is usually disputed about our own personal Righteousness with a Justification thereon as also what is called sentential Justification at the day of Judgment And I shall treat no farther of them in this place but only as it is necessary to free the principal subject under consideration from being intermixed with them as really it is not concerned in them For what Influence our own personal Righteousness hath into our Justification before God will be afterwards particularly examined Here we shall only consider such a notion of it as seems to enterfere with it and disturb the right understanding of it But yet I say concerning this also that it rather belongs unto the Difference that will be among us in the Expression of our conceptions about spiritual things whilst we know but in part than unto the substance of the Doctrine it self And on such differences no breach of Charity can ensue whilst there is a mutual Grant of that liberty of mind without which it will not be preserved one moment It is therefore by some apprehended that there is an Evangelical Justification upon our Evangelical Personal Righteousness This they distinguish from that Justification which is by Faith through the Imputation of the Righteousness of Christ in the sense wherein they do allow it For the Righteousness of Christ is our Legal Righteousness whereby we have pardon of sin and acquitment from the sentence of the Law on the account of his satisfaction and merit But moreover they say that as there is a Personal inherent Righteousness required of us so there is a Justification by the Gospel thereon For by our Faith and the plea of it we are justified from the charge of Unbelief by our sincerity and the plea of it we are justified from the charge of Hypocrisie and so by all other Graces and Duties from the charge of the contrary sins in Commission or Omission so far as such sins are inconsistent with the Terms of the Covenant of Grace How this differeth from the second Justification before God which some say we have by works on the supposition
abounding in good works 1 Pet. 2.12 chap. 3.16 And so is it with respect unto the Church that we be not judged dead barren Professors but such as have been made partakers of the like precious Faith with others Shew me thy Faith by thy Works Jam. 2. Wherefore 3 This Righteousness is pleadable unto our Justification against all the charges of Satan who is the great Accuser of the Brethren of all that believe Whether he manage his charge privately in our Consciences which is as it were before God as he charged Job or by his instruments in all manner of reproaches and calumnies whereof some in this Age have had experience in an eminent manner this Righteousness is pleadable unto our Justification On a supposition of these things wherein our personal Righteousness is allowed its proper place and use as shall afterwards be more fully declared I do not understand that there is an Evangelical Justification whereby Believers are by and on the account of this personal inherent Righteousness justified in the sight of God nor doth the Imputation of the Righteousness of Christ unto our absolute Justification before him depend thereon For 1. None have this personal Righteousness but they are antecedently justified in the sight of God It is wholly the Obedience of Faith proceeding from true and saving Faith in God by Jesus Christ. For as it was said before Works before Faith are as by general consent excluded from any Interest in our Justification and we have proved that they are neither Conditions of it Dispositions unto it nor Preparations for it properly so called But every true Believer is immediately justified on his Believing Nor is there any moment of time wherein a man is a true Believer according as Faith is required in the Gospel and yet not be justified For as he is thereby united unto Christ which is the foundation of our Justification by him so the whole Scripture testifieth that he that believes is justified or that there is an infallible connexion in the Ordination of God between true Faith and Justification Wherefore this personal Righteousness cannot be the condition of our Justificaion before God seeing it is consequential thereunto What may be pleaded in exception hereunto from the supposition of a second Justification or differing causes of the beginning and continuation of Justification hath been already disproved 2. Justification before God is a freedom and absolution from a Charge before God at least it is contained therein And the Instrument of this charge must either be the Law or the Gospel But neither the Law nor the Gospel do before God or in the sight of God charge true Believers with Unbelief Hypocrisie or the like For who shall lay any thing unto the charge of Gods Elect who are once justified before him Such a charge may be laid against them by Sathan by the Church sometimes on mistake by the World as it was in the case of Job against which this Righteousness is pleadable But what is charged immediately before God is charged by God himself either by the Law or the Gospel and the Judgment of God is according unto Truth If this charge be by the Law by the Law we must be justified But the plea of sincere Obedience will not justifie us by the Law That admits of none in satisfaction unto its demands but that which is compleat and perfect And where the Gospel lays any thing unto the charge of any Persons before God there can be no Justification before God unless we shall allow the Gospel to be the Instrument of a false Charge For what should justifie him whom the Gospel condemns And if it be a Justification by the Gospel from the charge of the Law it renders the death of Christ of no effect And a Justification without a Charge is not to be supposed 3. Such a Justification as that pretended is altogether needless and useless This may easily be evinced from what the Scripture asserts unto our Justification in the sight of God by Faith in the Blood of Christ. But this hath been spoken to before on another occasion Let that be considered and it will quickly appear that there is no place nor use for this new Justification upon our personal Righteousness whether it be supposed antecedent and subordinate thereunto or consequential and perfective thereof 4. This pretended Evangelical Justification hath not the Nature of any Justification that is mentioned in the Scripture that is neither that by the Law nor that provided in the Gospel Justification by the Law is this The man that doth the Works of it shall live in them This it doth not pretend unto And as unto Evangelical Justification it is every way contrary unto it For therein the Charge against the person to be justified is true namely that he hath sinned and is come short of the Glory of God In this it is false namely that a Believer is an Unbeliever A sincere Person an Hypocrite one fruitful in good Works altogether barren And this false charge is supposed to be exhibited in the name of God and before him Our Acquitment in true Evangelical Justification is by Absolution or pardon of sin here by a Vindication of our own Righteousness There the plea of the person to be justified is Guilty all the World is become guilty before God but here the plea of the person on his Trial is not Guilty whereon the proofs and evidences of Innocency and Righteousness do ensue But this is a Plea which the Law will not admit and which the Gospel disclaims 5. If we are justified before God on our own personal Righteousness and pronounced Righteous by him on the account thereof then God enters into Judgment with us on something in our selves and acquits us thereon For Justification is a juridical Act in and of that Judgment of God which is according unto Truth But that God should enter into Judgment with us and justifie us with respect unto what he judgeth on or our personal Righteousness the Psalmist doth not believe Psal. 130.2 3. Psal. 143.2 nor did the Publican Luke 18. 6. This personal Righteousness of ours cannot be said to be a subordinate Righteousness and subservient unto our Justification by Faith in the Blood of Christ. For therein God justifieth the ungodly and imputeth Righteousness unto him that worketh not And besides it is expresly excluded from any consideration in our Justification Ephes. 2.7 8. 7. This Personal inherent Righteousness wherewith we are said to be justified with this Evangelical Justification is our own Righteousness Personal Righteousness and our own Righteousness are expressions equivalent But our own Righteousness is not the material cause of any Justification before God For 1 It is unmeet so to be Isa. 54.6 2 It is directly opposed unto that Righteousness whereby we are justified as inconsistent with it unto that end Phil. 3.9 Rom. 10.3 4. It will be said that our own Righteousness is the Righteousness of the
is allowed unless we grant it self to be imputed nor can we have any Participation of the effects of it but on the supposition and foundation of that Imputation The impertinent Cavils that some of late have collected from the Papists and Socinians that if it be so then are we as Righteous as Christ himself that we have redeemed the World and satisfied for the sins of others that the pardon of sin is impossible and Personal Righteousness needless shall afterwards be spoken unto so far as they deserve All that we now aim to demonstrate is only that either the Righteousness of Christ it self is imputed unto us or there is no Imputation in the matter of our Justification which whether there be or no is another Question afterwards to be spoken unto For as was said the effects of the Righteousness of Christ cannot be said properly to be imputed unto us For Instance Pardon of sin is a great effect of the Righteousness of Christ. Our sins are pardoned on the account thereof God for Christs sake forgiveth us all our sins But the pardon of sin cannot be said to be imputed unto us nor is so Adoption Justification Peace with God all Grace and Glory are effects of the Righteousness of Christ. But that these things are not imputed unto us nor can be so is evident from their Nature But we are made Partakers of them all upon the account of the Imputation of the Righteousness of Christ unto us and no otherwise Thus much may suffice to be spoken of the Nature of Imputation of the Righteousness of Christ the Grounds Reasons and Causes whereof we shall in the next place enquire into And I doubt not but we shall find in our Enquiry that it is no such figment as some Ignorant of these things do imagine but on the contrary an Important Truth immixed with the most fundamental Principles of the mystery of the Gospel and inseparable from the Grace of God in Christ Jesus CHAP. VIII Imputation of the sins of the Church unto Christ. Grounds of it The Nature of his Suretyship Causes of the New Covenant Christ and the Church one mystical Person Consequents thereof THose who believe the Imputation of the Righteousness of Christ unto Believers for the Justification of Life do also unanimously profess that the sins of all Believers were imputed unto Christ. And this they do on many Testimonies of the Scripture directly witnessing thereunto some whereof shall be pleaded and vindicated afterwards At present we are only on the consideration of the general notion of these things and the Declaration of the nature of what shall be proved afterwards And in the first place we shall enquire into the foundation of this Dispensation of God and the Equity of it or the Grounds whereinto it is resolved without an understanding whereof the thing it self cannot be well apprehended The principal Foundation hereof is that Christ and the Church in this Design were one mystical Person which state they do actually coalesce in through the uniting Efficacy of the Holy Spirit He is the Head and Believers are the members of that one Person as the Apostle declares 1 Cor. 12.12 13. Hence as what he did is imputed unto them as if done by them so what they deserved on the Account of sin was charged upon him So is it expressed by a Learned Prelate Nostram causam sustinebat qui nostram sibi Carnem aduniverat ita nobis arctissimo vinculo conjunctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae erant nostra fecit sua And again Quid mirum si in nostra persona constitutus nostram carnem indutus c. Môntacut Origin Ecclesiast The Antients speak to the same purpose Leo. Serm. 17. Ideo se humanae infirmitati virtus divina conseruit ut dum Deus sua facit esse quae nostra sunt nostra faceret esse quae sua sunt And also Sermo 16. Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans quod olim in Psalmo eructaverat id in supplicio crucis sub Redemptorum suorum voce clamavit And so speaks Augustine to the same purpose Epist. 120. ad Honoratum Audimus vocem corporis ex ore capitis Ecclesia in illo patiebatur quando pro Ecclesia patiebatur c. We hear the voice of the Body from the mouth of the Head The Church suffered in him when he suffered for the Church as he suffers in the Church when the Church suffereth for him For as we have heard the voice of the Church in Christ-suffering my God my Lord why hast thou forsaken me look upon me so we have heard the voice of Christ in the Church-suffering Saul Saul why persecutest thou me But we may yet look a little backward and farther into the sense of the antient Church herein Christus saith Irenaeus omnes Gentes exinde ab Adam disper sas Generationem hominum in semet ipso recapitulatus est unde a Paulo Typus futuri dictus est ipse Adam lib. 3. cap. 33. And again Recapitulans universum hominum genus in se ab initio usque ad finem recapitulatus est mortem ejus In this of Recapitulation there is no doubt but he had respect unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Ephes. 1.10 And it may be this was that which Origen intended aenigmatically by saying the Soul of the first Adam was the Soul of Christ as it is charged on him And Cyprian Epist. 63. on bearing about the Administration of the Sacrament of the Eucharist nos omnes portabat Christus qui peccata nostra portabat He bare us or suffered in our person when he bare our sins Whence Athanasius affirms of the voice he used on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We suffered in him Eusebius speaks many things to this purpose Demonstrat Evangel lib. 10. cap. 1. Expounding those words of the Psalmist Heal my Soul for or as he would read them if I have sinned against thee and applying them unto our Saviour in his sufferings He saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he took of our sins to himself communicated our sins to himself making them his own For so he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making our sins his own And because in his following words he fully expresseth what I design to prove I shall transcribe them at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have transcribed this passage at large because as I said what I intend to prove in the present discourse is declared fully therein Thus therefore he speaks How then did he make our sins to be his own and how did he bear our Iniquities Is it not from thence that we are said to be his Body as the Apostle speaks You are the Body of Christ and members for your part or of one another and as when one member suffers all the members do suffer so the many members sinning and suffering He according unto the Laws of
habitual wherein the Denomination of Righteous is principally taken it is a Grace of the Covenant it self and so not a condition of it Jerem. 31.33 Chap. 32.39 Ezek. 36.25 26 27. If no more be intended but that it is as unto its actual exercise what is indispensably required of all that are taken into Covenant in order unto the compleat ends of it we are agreed But hence it will not follow that it is the condition of our Justification It is added that all Righteousness respects a Law and a Rule by which it is to be tried And he is Righteous who hath done these things which that Law requires by whose Rule he is to be judged But 1 This is not the way whereby the Scripture expresseth our Justification before God which alone is under consideration namely that we bring unto it a personal Righteousness of our own answering the Law whereby we are to be judged Yea an Assertion to this purpose is forraign to the Gospel and destructive of the Grace of God by Jesus Christ. 2 It is granted that all Righteousness respects a Law as the Rule of it And so doth this whereof we speak namely the Moral Law which being the sole eternal unchangeable Rule of Righteousness if it do not in the substance of it answer thereunto a Righteousness it is not But this it doth in as much as that so far as it is is habitual it consists in the Renovation of the Image of God wherein that Law is written in our Hearts and all the actual Duties of it are as to the substance of them what is required by that Law But as unto the manner of its communication unto us and of its performance by us from Faith in God by Jesus Christ and Love unto him as the Author and Fountain of all the Grace and Mercy procured and administred by him it hath respect unto the Gospel What will follow from hence why that he is just that doth those things which that Law requires whereby he is to be judged He is so certainly For not the Hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 So Moses describeth the Righteousness of the Law that the man that doth those things shall live in them Rom. 10.5 But although the Righteousness whereof we discourse be required by the Law as certainly it is for it is nothing but the Law in our hearts from whence we walk in the ways and keep the Statutes or Commandments of God yet doth it not so answer the Law as that any man can be justified by it But then it will be said that if it doth not answer that Law and Rule whereby we are to be judged then it is no Righteousness for all Righteousness must answer the Law whereby it is required And I say it is most true it is no perfect Righteousness it doth not so answer the Rule and Law as that we can be justified by it or safely judged on it But so far as it doth answer the Law it is a Righteousness that is imperfectly so and therefore is an imperfect Righteousness which yet giveth the Denominati of Righteous unto them that have it both absolutely and comparatively It is said therefore that it is the Law of Grace or the Gospel from whence we are denominated Righteous with this Righteousness But that we are by the Gospel denominated Righteous from any Righteousness that is not required by the moral Law will not be proved Nor doth the Law of Grace or the Gospel any where require of us or prescribe unto us this Righteousness as that whereon we are to be justified before God It requires Faith in Christ Jesus or the receiving of him as he is proposed in the Promises of it in all that are to be justified It requires in like manner Repentance from dead works in all that believe as also the fruits of Faith Conversion unto God and Repentance in the works of Righteousness which are to the praise of God by Jesus Christ with perseverance therein unto the end And all this may if you please be called our Evangelical Righteousness as being our Obedience unto God according to the Gospel But yet the Graces and Duties wherein it doth consist do no more perfectly answer the commands of the Gospel then they do those of the moral Law For that the Gospel abates from the Holiness of the Law and makes that to be no sin which is sin by the Law or approves absolutely of less intension or lower degrees in the Love of God than the Law doth is an impious Imagination And that the Gospel requires all these things entirely and and equally as the Condition of our Justification before God and so antecedently thereunto is not yet proved nor ever will be It is hence concluded That this is our Righteousness according unto the Evangelical Law which requires it by this we are made Righteous that is not guilty of the non-performance of the condition required in that Law And these things are said to be very plain So no doubt they seemed unto the Author unto us they are intricate and perplexed However I wholly deny that our Faith Obedience and Righteousness considered as ours as wrought by us although they are all accepted with God through Jesus Christ according to the Grace declared in the Gospel do perfectly answer the commands of the Gospel requiring them of us as to matter manner and degree and that therefore it is utterly impossible that they should be the cause or condition of our Justification before God Yet in the Explanation of these things it is added by the same Author that our maimed and imperfect Righteousness is accepted unto Salvation as if it were every way absolute and perfect for that so it should be Christ hath merited by his most perfect Righteousness But it is Justification and not Salvation that alone we discourse about and that the works of Obedience or Righteousness have another respect unto Salvation then they have unto Justification is too plainly and too often expressed in the Scripture to be modestly denied And if this weak and imperfect Righteousness of ours be esteemed and accepted as every way perfect before God then either it is because God judgeth it to be perfect and so declares us to be most just and justified thereon in his sight or he judgeth it not to be compleat and perfect yet declareth us to be perfectly Righteous in his sight thereby Neither of these I suppose can well be granted It will therefore be said it is neither of them but Christ hath obtained by his compleat and most perfect Righteousness and Obedience that this lame and imperfect Righteousness of ours should be accepted as every way perfect And if it be so it may be some will think it best not to go about by this weak halt and imperfect Righteousness but as unto their Justification betake themselves immediately unto the most perfect Righteousness of
Christ which I am sure the Scripture encourages them unto And they will be ready to think that the Righteousness which cannot justifie it self but must be obliged unto Grace and Pardon through the merits of Christ will never be able to justifie them But what will ensue on this Explanation of the Acceptance of our imperfect Righteousness unto Justification upon the merit of Christ This only so far as I can discern that Christ hath merited and procured either that God should judge that to be perfect which is imperfect and declare us perfectly Righteous when we are not so or that he should judge the Righteousness still to be imperfect as it is but declare us to be perfectly Righteous with and by this imperfect Righteousness These are the plain paths that men walk in who cannot deny but that there is a Righteousness required unto our Justification or that we may be declared Righteous before God in the sight of God according unto the Judgment of God yet denying the Imputation of the Righteousness of Christ unto us will allow of no other Righteousness unto this end but that which is so weak and imperfect as that no man can justifie it in his own Conscience nor without a phrensie of pride can think or imagine himself perfectly Righteous thereby And whereas it is added that he is blind who sees not that this Righteousneso of ours is subordinate unto the Righteousness of Christ I must acknowledge my self otherwise minded notwithstanding the severity of this censure It seems to me that the Righteousness of Christ is subordinate unto this Righteousness of our own as here it is stated and not the contrary For the end of all is our Acceptance with God as Righteous But according unto these thoughts it is our own Righteousnesses whereon we are immediately accepted with God as Righteous Only Christ hath deserved by his Righteousness that our Righteousness may be so accepted and is therefore as unto the End of our Justification before God subordinate thereunto But to return from this Digression and to proceed unto our Argument This personal inherent Righteousness which according to the Scripture we allow in Believers is not that whereby or wherewith we are justified before God For it is not perfect nor perfectly answereth any Rule of Obedience that is given unto us and so cannot be our Righteousness before God unto our Justification Wherefore we must be justified by the Righteousness of Christ imputed unto us or be justified without respect unto any Righteousness or not be justified at all And a threefold imperfection doth accompany it First as to the Principle of it as it is habitually resident in us For 1 There is a contrary principle of sin abiding with it in the same subject whilst we are in this World For contrary Qualities may be in the same subject whilst neither of them is in the highest Degree So it is in this case Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would 2 None of the Faculties of our Souls are perfectly renewed whilst we are in this World The inward man is renewed day by day 2 Cor. 4.16 And we are always to be purging our selves from all pollution of flesh and spirit 2 Cor. 7.1 And hereunto belongs whatever is spoken in the Scripture whatever Believers find in themselves by experience of the Remainders of In-dwelling-sin in the Darkness of our minds whence at best we know but in part and through Ignorance are ready to wander out of the way Heb. 5.2 in the Deceitfulness of the Heart and disorder of Affections I understand not how any one can think of pleading his own Righteousness in the sight of God or suppose that he can be justified by it upon this single account of the Imperfection of its Inherent Habit or Principle Such notions arise from the Ignorance of God and our selves or the want of a due consideration of the one and the other Neither can I apprehend how a thousand Distinctions can safely introduce it into any place or consideration in our Justification before God He that can search in any measure by a spiritual light into his own Heart and Soul will find God be merciful to me a sinner a better plea than any he can be furnished withall from any worth of his own What is man that he should be clean and he that is born of a woman that he should be righteous Job 15.14 15 16. chap. 18.19 Hence saith Gregory in Job 9. lib. 9. cap. 14. Vt saepe diximus omnis Justitia humana injustitia esse convincitur si distincte judicetur Bernard speaks to the same purpose and almost in the same words Serm. 1. fest omn. sanct Quid potest esse omnis humana justitia coram Deo nonne juxta Prophetam velut pannus menstruatus reputabitur si distincte judicetur injustitia invenietur omnis Justitia nostra minus habens A man cannot be justified in any sense by that Righteousness which upon Trial will appear rather to be an Vnrighteousness 2. It is imperfect with respect unto every Act and Duty of it whether internal or external There is Iniquity cleaving unto our holy things and all our Righteousnesses are as filthy raggs Isa. 64.6 It hath been often and well observed that if a man the best of men were left to choose the best of his works that ever he performed and thereon to enter into Judgment with God if only under this notion that he hath answered and fulfilled the Condition required of him as unto his Acceptation with God it would be his wisest course at least it would be so in the Judgment of Bellarmin to renounce it and betake himself unto Grace and Mercy alone 3. It is imperfect by reason of the Incursion of actual sins Hence our Saviour hath taught us continually to pray for the forgiveness of our sins and if we say that we have no sin we deceive our selves for in many things we offend all And what confidence can be placed in this Righteousness which those who plead for it in this cause acknowledge to be weak maimed and imperfect I have but touched on these things which might have been handled at large and are indeed of great consideration in our present Argument But enough hath been spoken to manifest that although this Righteousness of Believers be on other accounts like the fruit of the Vine that glads the Heart of God and man yet as unto our Justification before God it is like the Wood of the Vine a pin is not to be taken from it to hang any weight of this cause upon Two things are pleaded in the behalf of this Righteousness and its Influence into our Justification 1 That it is absolutely compleat and perfect Hence some say that they are perfect and sinless in this life They have no more concern in the
acquit the sinner upon his tryal But pardon on a juridical tryal on what consideration soever it be granted gives no right nor title unto any favor benefit or priviledge but only meer deliverance It is one thing to be acquitted before the Throne of a King of Crimes laid unto the charge of any Man which may be done by clemency or on other considerations another to be made his Son by Adoption and Heir unto his Kingdom And these things are represented unto us in the Scripture as distinct and depending on distinct causes So are they in the Vision concerning Joshua the High Priest Zech. 3.4 5 And he answered and spake unto those that stood before him saying Take away the filthy garments from him And unto him he said Behold I have caused thine iniquity to pass from thee and I will cloath thee with change of rayment And I said Let them set a fair Miter upon his Head so they set a fair Miter on his Head and cloathed him with garments It hath been generally granted That we have here a Representation of the Justification of a sinner before God And the taking away of filthy garments is expounded by the passing away of iniquity When a Mans filthy garments are taken away he is no more defiled with them but he is not thereby cloathed This is an additional grace and favor thereunto namely to be cloathed with change of garments And what this rayment is is declared Isa. 61.10 He hath cloathed me with the garments of Salvation he hath covered me with the robe of Righteousness which the Apostle alludes unto Phil. 3.9 Wherefore these things are distinct namely the taking away of the filthy garments and the cloathing of us with change of rayment or the pardon of sin and the robe of Righteousness by the one are we freed from Condemnation by the other have we right unto Salvation And the same is in like manner represented Ezek. 16.6 7 8 9 10 11 12. This place I had formerly urged to this purpose about Communion with God p. 187. which Mr. Hotch in his usual manner attempts to answer And to omit his reviling expressions with the crude unproved assertion of his own conceits his answer is That by the change of rayment mentioned in the Prophet our own personal righteousness is intended For he acknowledgeth that our Justification before God is here represented And so also he expounds the place produced in the confirmation of the Exposition given Isai. 61.10 where this change of rayment is called The garments of Salvation and the robe of Righteousness and thereon affirms That our Righteousness it self before God is our Personal Righteousness p. 203. That is in our Justification before him which is the only thing in question To all which Presumptions I shall oppose only the testimony of the same Prophet which he may consider at his leisure and which at one time or other he will subscribe unto Chap. 64.6 We are all as an unclean thing and all our Righteousnesses are as filthy rags He who can make garments of Salvation and robes of Righteousness of these filthy rags hath a skill in composing Spiritual Vestments that I am not acquainted withal What remains in the Chapter wherein this Answer is given unto that testimony of the Scripture I shall take no notice of it being after his accustomed manner only a perverse wresting of my words unto such a sense as may seem to countenance him in casting a reproach upon my self and others There is therefore no force in the comparing of these things unto life and death natural which are immediately opposed So that he who is not dead is alive and he who is alive is not dead there being no distinct state between that of life and death For these things being of different natures the comparison between them is no way argumentative Though it may be so in things natural it is otherwise in things Moral and Political where a proper Representation of Justification may be taken as it is forensick If it were so that there is no difference between being acquitted of a crime at the Bar of a Judge and a Right unto a Kingdom nor different state between these things it would prove that there is no intermediate estate between being pardoned and having a Right unto the Heavenly Inheritance But this is a fond imagination It is true That Right unto Eternal Life doth succeed unto freedom from the guilt of Eternal Death That they may receive forgiveness of sins and an inheritance among them that are sanctified But it doth not so do out of a necessity in the nature of the things themselves but only in the free constitution of God Believers have the pardon of sin and an immediate Right and Title unto the favor of God the Adoption of Sons and Eternal Life But there is another state in the nature of the things themselves and this might have been so actually had it so seemed good unto God For who sees not that there is a Status or Conditio Personae wherein he is neither under the guilt of Condemnation nor hath an immediate Right and Title unto Glory in the way of Inheritance God might have pardoned Men all their sins past and placed them in a state and condition of seeking Righteousness for the future by the Works of the Law that so they might have lived For this would answer the original state of Adam But God hath not done so true but whereas he might have done so it is evident that the disposal of Men into this state and condition of Right unto Life and Salvation doth not depend on nor proceed from the pardon of sin but hath another cause which is the Imputation of the Righteousness of Christ unto us as he fulfilled the Law for us And in truth this is the opinion of the most of our Adversaries in this cause For they do contend that over and above the remission of sin which some of them say is absolute without any respect unto the merit or satisfaction of Christ others refer it unto them they all contend that there is moreover a Righteousness of Works required unto our Justification only they say this is our own incomplete imperfect Righteousness imputed unto us as if it were perfect that is for what it is not and not the Righteousness of Christ imputed unto us for what it is From what hath been discoursed it is evident that unto our Justification before God is required Not only that we be freed from the damnatory sentence of the Law which we are by the pardon of sin but moreover that the Righteousness of the Law be fulfilled in us or that we have a Righteousness answering the Obedience that the Law requires whereon our acceptance with God through the riches of his Grace and our Title unto the heavenly Inheritance do depend This we have not in and of our selves nor can attain unto as hath been proved Wherefore the perfect Obedience and
in our general Enquiry into the use of it in our Justification It shall not therefore be here much again insisted on Two things we may observe concerning it 1. That it is so expressed with respect unto the whole Object of Faith or unto all that doth any way concur unto our Justification For 1. We are said to receive Christ himself Vnto as many as have received him he gave power to become the Sons of God Joh. 1.12 As you have received Christ Jesus the Lord Col. 2.6 In Opposition hereunto Unbelief is exprest by not receiving of him Joh. 11.1 Chap. 3.11 Chap. 12.48 Chap. 14.17 And it is a receiving of Christ as he is the Lord our Righteousness as of God he is made Righteousness unto us And as no Grace no Duty can have any co-operation with Faith herein this Reception of Christ not belonging unto their Nature nor comprized in their Exercise so it excludes any other Righteousness from our Justification but that of Christ alone For we are justified by Faith Faith alone receiveth Christ and what it receives is the Cause of our Justification whereon we become the Sons of God So we receive the Atonement made by the blood of Christ Rom. 5.11 For God hath set him forth to be a Propitiation through Faith in his Blood And this receiving of the Atonement includeth the Souls Approbation of the way of Salvation by the blood of Christ and and the Appropriation of the Atonement made thereby unto our own Souls For thereby also we receive the forgiveness of Sins That they may receive the forgiveness of Sin through the Faith that is in me Acts 26.18 In receiving Christ we receive the Atonement and in the Atonement we receive the forgiveness of Sins But moreover the Grace of God and Righteousness it self as the Efficient and Material Cause of our Justification are received also even the Abundance of Grace and the Gift of Righteousness Rom. 5.17 So that Faith with the respect unto all the Causes of Justification is expressed by receiving For it also receiveth the Promise the Instrumental Cause on the Part of God thereof Acts 2.41 Heb. 9.15 2. That the Nature of Faith and its acting with respect unto all the Causes of Justification consisting in receiving that which is the Object of it must be offered tendred and given unto us as that which is not our own but is made our own by that giving and receiving This is evident in the general Nature of receiving And herein as was observed as no other Grace or Duty can concur with it so the Righteousness whereby we are justified can be none of our own antecedent unto this Reception nor at any time inherent in us Hence we argue That if the Work of Faith in our Justification be receiving of what is freely granted given communicated and imputed unto us that is of Christ of the Attonement of the Gift of Righteousness of the forgiveness of Sins than have our other Graces our Obedience Duties Works no influence into our Justification nor are any Causes or Conditions thereof For they are neither that which doth receive nor that which is received which alone concur thereunto 2. Faith is expressed by looking Look unto me and be saved Isa. 45.22 A man shall look to his Maker and his Eyes shall have respect unto the Holy One of Israel Chap. 17.1 They shall look on me whom they have pierced Zech. 12.10 See Psal. 123.2 The nature hereof is expressed Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life For so was he to be lifted up on the Cross in his Death Joh. 8.28 Chap. 12.32 The Story is recorded Numb 21.8 9. I suppose none doubt but that the Stinging of the people by fiery Serpents and the Death that ensued thereon were Types of the guilt of Sin and the Sentence of the fiery Law thereon For these things happened unto them in Types 1 Cor. 10.11 When any was so stung or bitten if he betook himself unto any other Remedies he dyed and perished Only they that looked unto the Brazen Serpent that was lifted up were healed and lived For this was the Ordinance of God this way of healing alone had he appointed And their healing was a Type of the Pardon of Sin with everlasting life So by their looking is the Nature of Faith expressed as our Saviour plainly expounds it in this P ace So must the Son of man be lifted up that he that believeth on him that is as the Israelites looked unto the Serpent in the Wilderness And although this Expression of the great Mystery of the Gospel by Christ himself hath been by some derided or as they call it exposed yet is it really as instructive of the Nature of Faith Justification and Salvation by Christ as any passage in the Scripture Now if Faith whereby we are justified and in that exercise of it wherein we are so be a looking unto Christ under a sense of the guilt of Sin and our lost Condition thereby for all for our only Help and Relief for Deliverance Righteousness and life then is it therein exclusive of all other Graces and Duties whatever for by them we neither look nor are they the things which we look after But so is the Nature and Exercise of Faith expressed by the Holy Ghost And they who do believe understand his mind For whatever may be pretended of Metaphor in the Expression Faith is that Act of the Soul whereby they who are hopeless helpless and lost in themselves do in a way of expectancy and Trust seek for all help and relief in Christ alone or there is not Truth in it And this also sufficiently evinceth the Nature of our Justification by Christ. 3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labour Mat. 11.28 See Joh. 6.35.37 45 65. Chap. 7.37 To come unto Christ for life and Salvation is to believe on him unto the Justification of life But no other Grace or Duty is a coming unto Christ and therefore have they no place in Justification He who hath been convinced of Sin who hath been wearied with the Burthen of it who hath really designed to fly from the Wrath to come and hath heard the Voice of Christ in the Gospel inviting him to come unto him for Help and Relief will tell you that this coming unto Christ consisteth in a mans going out of himself in a compleat Renunciation of all his own Duties and Righteousness and betaking himself with all his Trust and Confidence unto Christ alone and his Righteousness for pardon of Sin acceptation with God and a right unto the Heavenly Inheritance It may be some will say this is not believing but canting Be it so we refer the Judgment of it to the Church of God 4. It is expressed by flying for Refuge
justified but there is no force in this Argument For 1. The whole nature of Justification is not here declared but only what is required on our part thereunto The respect of it unto the Mediation of Christ was not yet expresly to be brought to light as was shewed before 2. Although the Publican makes his address unto God under a deep sense of the guilt of sin yet he prays not for the bare pardon of sin but for all that sovereign Mercy or Grace God provided for sinners 3. The term of Justification must have the same sense when applied unto the Pharisee as when applied unto the Publican And if the meaning of it with respect unto the Publican be That he was pardoned then hath it the same sense with respect unto the Pharisee he was not pardoned but he came on no such errand He came to be justified not pardoned nor doth he make the least mention of his sin or any sense of it Wherefore although the pardon of sin be included in Justification yet to justifie in this place hath respect unto a Righteousness whereon a Man is declared just and righteous wrapt up on the part of the Publican in the sovereign producing cause The Mercy of God Some few Testimonies may be added out of the other Evangelists in whom they abound As many as received him to them gave he power to become the Sons of God even to them that believe on his name Joh. 1.12 Faith is expressed by the receiving of Christ. For to receive him and to believe on his name are the same It receives him as set forth of God to be a propitiation for sin as the great Ordinance of God for the Recovery and Salvation of lost sinners Wherefore this notion of Faith includes in it 1. A supposition of the proposal and tender of Christ unto us for some end and purpose 2. That this proposal is made unto us in the promise of the Gospel Hence as we are said to receive Christ we are said to receive the promise also 3. The end for which the Lord Christ is so proposed unto us in the promise of the Gospel and this is the same with that for which he was so proposed in the first promise namely The recovery and salvation of lost sinners 4 That in the tender of his person there is a tender made of all the Fruits of his Mediation as containing the way and means of our deliverance from sin and acceptance with God 5. There is nothing required on our part unto an interest in the end proposed but receiving of him or believing on his name 6. Hereby are we intitled unto the Heavenly inheritance we have power to become the Sons of God wherein our Adoption is asserted and Justification included What this receiving of Christ is and wherein it doth consist hath been declared before in the consideration of that Faith whereby we are justified That which hence we argue is That there is no more required unto the obtaining of a right and title unto the Heavenly Inheritance but Faith alone in the name of Christ the receiving of Christ as the Ordinance of God for Justification and Salvation This gives us I say our original right thereunto and therein our acceptance with God which is our Justification though more be required unto the actual acquisition and possession of it It is said indeed that other Graces and Works are not excluded though Faith alone be expressed But every thing which is not a receiving of Christ is excluded It is I say virtually excluded because it is not of the nature of that which is required When we speak of that whereby we see we exclude no other member from being a part of the body but we exclude all but the eye from the act of seeing And if Faith be required as it is a receiving of Christ every Grace and Duty which is not so is excluded as unto the end of Justification Chap. 3.14 15 16 17 18. And as Moses lifted up the Brazen Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth on him should not perish but have eternal life For God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God I shall observe only a few things from these words which in themselves convey a better light of understanding in this Mystery unto the minds of Believers then many long discourses of some Learned Men. 1. It is of the justification of Men and their right to eternal Life thereon that our Saviour discourseth This is plain in Ver. 18. He that believeth is not condemned but he that believeth not is condemned already 2. The means of attaining this condition or state on our part is believing only as it is three times positively asserted without any addition 3. The nature of this Faith is declared 1 By its object that is Christ himself the Son of God whosoever believeth on him which is frequently repeated 2 The especial consideration wherein he is the object of Faith unto the Justification of life and that is as he is the Ordinance of God given sent and proposed from the Love and Grace of the Father God so loved the World that he gave God sent his Son 3 The especial act yet included in the type whereby the design of God in him is illustrated For this was the looking unto the Brazen Serpent lifted up in the Wilderness by them who were stung with Fiery Serpents Hereunto our Faith in Christ unto Justification doth answer and includes a trust in him alone for deliverance and relief This is the way these are the only causes and means of the Justification of condemned sinners and are the Substance of all that we plead for It will be said that all this proves not the Imputation of the Righteousness of Christ unto us which is the thing principally inquired after But if nothing be required on our part unto Justification but Faith acted on Christ as the Ordinance of God for our recovery and salvation it is the whole of what we plead for A Justification by the remission of sins alone without a Righteousness giving acceptance with God and a right unto the Heavenly Inheritance is alien unto the Scripture and the common notion of Justification amongst Men. And what this Righteousness must be upon a supposition that Faith only on our part is required unto a participation of it is sufficiently declared in the words wherein Christ himself is so often asserted as the object of our Faith unto that purpose Not to add more particular Testimonies which are multiplied unto the same
5.15 Eph. 2.4 8 9. 2 Tim. 1.9 Tit. 3.4 5. Being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX render the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without price without merit without cause and sometimes it is used for without end that is what is done in vain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle Gal. 2.21 without price or reward Gen. 29.15 Exod. 21.22 2 Kings 24.25 without cause or merit or any means of procurement 1 Sam. 19.5 2 Sam. 24.24 Psal. 69.4 Psal. 102. In this sense it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15.25 The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour absolutely considered may have respect unto somewhat in him towards whom it is shewed so it is said that Joseph found grace or favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eyes of Potiphar Gen. 29.4 but he found it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any consideration or cause for he saw that the Lord was with him and made all that he did to prosper in his hand v. 3. But no words can be found out to free our justification before God from all respect unto any thing in our selves but only what is added expresly as the means of its participation on our part through faith in his blood more emphatical than these here used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace And with whom this is not admitted as exclusive of all Works or Obedience of our own of all conditions preparations and merit I shall despair of ever expressing my conceptions about it intelligibly unto them Having asserted this Righteousness of God as the cause and means of our justification before him in opposition unto all Righteousness of our own and declared the cause of the communication of it unto us on the part of God to be meer free Sovereign grace the means on our part whereby according unto the ordination of God we do receive or are really made partakers of that Righteousness of God whereon we are justified is by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by faith alone Nothing else is proposed nothing else required unto this end It is replied that there is no intimation that is by faith alone or that Faith is asserted to be the means of our Justification exclusively unto other Graces or Works But there is such an exclusion directly included in the description given of that faith whereby we are justified with respect unto its especial object by faith in his blood For Faith respecting the blood of Christ as that whereby propitiation was made for Sin in which respect alone the Apostle affirms that we are justified through faith admits of no association with any other Graces or Duties Neither is it any part of their nature to fix on the blood of Christ for Justification before God wherefore they are all here directly excluded And those who think otherwise may try how they can introduce them into this context without an evident corrupting of it and perverting of its sense Neither will the other evasion yield our Adversaries the least relief namely that by faith not the single grace of Faith is intended but the whole obedience required in the new Covenant Faith and Works together For as all works whatever as our works are excluded in the declaration of the causes of our Justification on the part of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace by vertue of that great Rule Rom. 11.6 If it be of grace then no more of works otherwise Grace is no more Grace so the determination of the object of faith in its act or duty whereon we are justified namely the blood of Christ is absolutely exclusive of all Works from an interest in that duty For whatever looks unto the blood of Christ for Justification is faith and nothing else And as for the calling of it a single act or duty I refer the Reader unto our preceding discourse about the nature of justifying Faith Three things the Apostle inferreth from the declaration he had made of the Nature and Causes of our Justification before God all of them further illustrating the meaning and sense of his words 1. That Boasting is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. Apparent it is from hence and from what he affirms concerning Abraham Chap. 4. v. 2. that a great part at least of the controversie he had about Justification was whether it did admit of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those that were justified And it is known that the Jews placed all their Hopes in those things whereof they thought they could boast namely their Priviledges and their Righteousness But from the declaration made of the Nature and Causes of Justification the Apostle infers that all Boasting whatever is utterly shut out of doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boasting in our language is the name of a vice and is never used in a good sense But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words used by the Apostle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an indifferent signification and as they are applied may denote a Vertue as well as a Vice So they do Heb. 3.6 But alwayes and in all places they respect something that is peculiar in or unto them unto whom they are ascribed Wherever any thing is ascribed unto one and not unto another with respect unto any good end there is fundamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation for boasting All this saith the Apostle in the matter of our Justification is utterly excluded But wherever respect is had unto any condition or qualification in one more than another especially if it be of works it giveth a ground of boasting as he affirms Chap. 4.2 And it appears from comparing that verse with this that wherever there is any influence of our own works into our Justification there is a ground of boasting but in Evangelical Justification no such boasting in any kind can be admitted Wherefore there is no place for Works in our Justification before God for if there were it is impossible but that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one kind or other before God or man must be admitted 2. He infers a general conclusion that a man is justified by Faith without the Works of the Law v. 28. What is meant by the Law and what by the Works of the Law in this discourse of the Apostle about our Justification hath been before declared And if we are justified freely through Faith in the Blood of Christ that Faith which hath the Propitiation of Christ for its especial Object or as it hath so can take no other Grace nor Duty into Partnership with it self therein and being so justified as that all such boasting is excluded as necessarily exults from any differencing Graces or Works in our selves wherein all the
and Grace And this is that which principally we are to consider in our Justification the glory of them being the end of God therein He made us accepted in the Beloved to the praise of the glory of his Grace Ephes. 1.6 Wherefore this being the fountain spring and sole cause both of the Obedience of Christ and of the Imputation thereof unto us with the pardon of Sin and Righteousness thereby it is every where in the Scripture proposed as the prime object of our Faith in our Justification and opposed directly unto all our own Works whatever The whole of Gods design herein is that Grace may reign through Righteousness unto eternal life Whereas therefore this is made most evident and conspicuous in the Death of Christ our Justification is in a peculiar manner assigned thereunto 2. The love of Christ himself and his Grace are peculiarly exalted in our Justification that all men may honour the Son even as they honour the Father Frequently are they expressed unto this purpose 2 Cor. 8.9 Gal. 2.20 Phil. 3.6 7. Rev. 1.5 6. And those also are most eminently exalted in his death so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner As nothing is more ordinary than among many things that concur to the same effect to ascribe it unto that which is most eminent among them especially if it cannot be conceived as separated from the rest 3. This is the clearest Testimony that what the Lord Christ did and suffered was for us and not for himself For without the consideration hereof all the Obedience which he yielded unto the Law might be looked on as due only on his own account and himself to have been such a Saviour as the Socinians imagine who should do all with us from God and nothing with God for us But the suffering of the curse of the Law by him who was not only an innocent man but also the Son of God openly testifies that what he did and suffered was for us and not for himself It is no wonder therefore if our Faith as unto Justification be in the first place and principally directed unto his Death and Blood-shedding 4. All the Obedience of Christ had still respect unto the Sacrifice of himself which was to ensue wherein it received its accomplishment and whereon its efficacy unto our Justification did depend For as no Imputation of actual Obedience would justifie Sinners from the condemnation that was passed on them for the Sin of Adam so although the Obedience of Christ was not a meer preparation or qualification of his person for his Suffering yet its efficacy unto our Justification did depend on his Suffering that was to ensue when his Soul was made an offering for Sin 5. As was before observed Reconciliation and the Pardon of Sin through the Blood of Christ do directly in the first place respect our relief from the state and condition whereinto we were cast by the Sin of Adam in the loss of the favour of God and liableness unto Death this therefore is that which principally and in the first place a lost convinced Sinner such as Christ calls unto himself doth look after And therefore Justification is eminently and frequently proposed as the effect of the Bloodshedding and Death of Christ which are the direct cause of our Reconciliation and Pardon of Sin But yet from none of these considerations doth it follow that the Obedience of the one man Christ Jesus is not imputed unto us whereby Grace might reign through Righteousness unto eternal life The same Truth is fully asserted and confirmed Chap. 8. v. 1 2 3 4. But this place hath been of late so explained and so vindicated by another in his learned and Judicious Exposition of it namely Dr. Jacombe as that nothing remains of weight to be added unto what hath been pleaded and argued by him Part. 1. vers 4. pag. 587. and onwards And indeed the answers which he subjoyns to the Arguments whereby he confirms the Truth to the most usual and important objections against the Imputation of the Righteousness of Christ are sufficient to give just Satisfaction unto the minds of unprejudiced unengaged persons I shall therefore pass over this Testimony as that which hath been so lately pleaded and vindicated and not press the same things it may be as is not unusual unto their disadvantage Chap. 10. Vers. 3 4. For they the Jews who had a zeal for God but not according to knowledg being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God For Christ is the end of the Law for Righteousness unto every one that believeth What is here determined the Apostle enters upon the Proposition and declaration of Chap. 9. vers 30. And because what he had to propose was somewhat strange and unsuited unto the common apprehensions of men he introduceth it with that prefatory Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth on the like occasions Chap. 3.5 Chap. 6.1 Chap. 7.7 Chap. 9.14 What shall we then say that is is there in this matter unrighteousness with God as vers 14. or what shall we say unto these things or this is that which is to be said herein That which hereon he asserts is that the Gentiles which followed not after Righteousness have attained unto Righteousness even the Righteousness which is of Faith But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness that is unto Righteousness it self before God Nothing seems to be more contrary unto reason than what is here made manifest by the event The Gentiles who lived in Sin and Pleasures not once endeavouring to attain unto any Righteousness before God yet attained unto it upon the Preaching of the Gospel Israel on the other hand which followed after Righteousness diligently in all the Works of the Law and Duties of Obedience unto God thereby came short of it attained not unto it All Preparations all Dispositions all merit as unto Righteousness and Justification are excluded from the Gentiles For in all of them there is more or less a following after Righteousness which is denied of them all Only by Faith in him who justifieth the ungodly they attain Righteousness or they attained the Righteousness of Faith For to attain Righteousness by Faith and to attain the Righteousness which is of Faith are the same Wherefore all things that are comprized any way in following after Righteousness such as are all our Duties and Works are excluded from any influence into our Justification And this is expressed to declare the Sovereignty and freedom of the Grace of God herein Namely that we are justified freely by his Grace and that on our part all boasting is excluded Let men pretend what they will and dispute what they please those who attain unto Righteousness and Justification before God when they follow not after Righteousness they
indeed a pretended contempt of the Arguments of his Adversaries is the Principle Artifice he makes use of in all his Replies and Evasions wherein I am sorry to see that he is followed by most of them who together with him do oppose the Imputation of the Righteousness of Christ. And so of late the use of this Testimony which reduced Bellarmine to so great a strait is admired at on the only ground and reason wherewith it is opposed by Socinus Yet are his exceptions unto it such as that I cannot also but a little on the other hand wonder that any learned Man should be troubled with them or seduced by them For he only pleads That if Christ be said to be made Righteousness unto us because his Righteousness is imputed unto us then is he said to be made Wisdom unto us because his Wisdom is so imputed and so of his Sanctification which none will allow yea he must be redeemed for us and his Redemption be imputed unto us But there is nothing of force nor truth in this pretence For it is built only on this Supposition That Christ must be made unto us of God all these things in the same way and manner whereas they are of such different natures that it is utterly impossible he should so be For instance he is made Sanctification unto us in that by his Spirit and Grace we are freely sanctified But he cannot be said to be made Redemption unto us in that by his Spirit and Grace we are freely redeemed And if he is said to be made Righteousness unto us because by his Spirit and Grace he works inherent Righteousness in us then is it plainly the same with his being made Sanctification unto us Neither doth he himself believe that Christ is made all these things unto us in the same way and manner And therefore doth he not assign any special way whereby he is so made them all but clouds it in an ambiguous expression that he becomes all these things unto us in the Providence of God But ask him in particular how Christ is made Sanctification unto us and he will tell you that it was by his Doctrine and Example alone with some such general assistance of the Spirit of God as he will allow But now this is no way at all whereby Christ was made Redemption unto us which being a thing external and not wrought in us Christ can be no otherwise made Redemption unto us then by the Imputation unto us of what he did that we might be redeemed or reckoning it on our account Not that he was redeemed for us as he childishly cavils but that he did that whereby we are redeemed Wherefore Christ is made of God Righteousness unto us in such a way and manner as the nature of the thing doth require Say some it is because by him we are justified Howbeit the Text says not That by him we are justified but he is of God made Righteousness unto us which is not our Justification but the ground cause and reason whereon we are justified Righteousness is one thing and Justification is another Wherefore we must inquire how we come to have that Righteousness whereby we are justified And this the same Apostle tells us plainly is by Imputation Blessed is the Man unto whom the Lord imputeth Righteousness Rom. 4.6 It follows then that Christ being made unto us of God Righteousness can have no other sense but that his Righteousness is imputed unto us which is what this Text doth undeniably confirm 2 Cor. 5.21 The Truth pleaded for is yet more emphatically expressed For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him The Paraphrase of Austine on these words gives the sense of them Ipse peccatum ut nos justitia non nostra sed Dei non in nobis sed in ipso sicut ipse peccatum non suum sed nostrum non in se sed in nobis constitutum Enchirid. ad Laurent cap. 4. And the words of Chrysostome upon this place unto the same purpose have been cited before at large To set out the greatness of the Grace of God in our Reconciliation by Christ he describes him by that Paraphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knew no sin or who knew not sin He knew sin in the notion or understanding of its nature and he knew it experimentally in the effects which he underwent and suffered but he knew it not that is was most remote from it as to its commission or guilt So that he knew no sin is absolutely no more but he did no sin neither was guile found in his mouth as it is expressed 1 Pet. 2.22 Or that he was holy harmless undefiled separate from sinners Heb. 7.26 Howbeit there is an Emphasis in the expression which is not to be neglected For as it is observed by Chrysostome as containing an auxesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by sundry learned persons after him So those who desire to learn the excellency of the Grace of God herein will have an impression of a sense of it on their minds from this emphatical expression which the Holy Ghost chose to make use of unto that end and the observation of it is not to be despised He hath made him to be sin that is say many Expositors A Sacrifice for sin Quemadmodum oblatus est pro peccatis non immerito peccatum factus dicitur quia bestia in lege quae pro peccatis offerebatur peccatum nuncupatur Ambros. in locum So the Sin and Trespass offering are often expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin and trespass or guilt And I shall not contend about this Exposition because that signified in it is according unto the truth But there is another more proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin for a sinner that is Passively not Actively not by Inhesion but Imputation For this this the phrase of speech and force of the Antithesis seem to require Speaking of another sense Estius himself on the place adds as that which he approves Hic intellectus explicandus est per Commentarium Graecorum Chrysostomi caeterorum quia peccatum emphaticῶs interpretantur magnum peccatorem ac si dicat Apostolus nostri causa tractavit eum tanquam ipsum peccatum ipsum scelus id est tanquam hominem insigniter sceleratum ut in quo posuerit iniquitates omnium nostrum And if this be the interpretation of the Greek Scholiasts as indeed it is Luther was not the first who affirmed That Christ was made the greatest sinner namely by Imputation But we shall allow the former Exposition provided that the true notion of a sin offering or expiatory sacrifice be admitted For although this neither was nor could consist in the transfusion of the inherent sin of the person unto the Sacrifice yet did it
Doctrine and that which would so easily solve this difficulty and answer this objection as both of them are by some pretended certainly neither his wisdom nor his care of the Church under the conduct of the infallible Spirit would have suffered him to omit this reply were it consistent with the truth which he had delivered But he is so far from any such Plea that when the most unavoidable occasion was administred unto it he not only waves any mention of it but in its stead affirms that which plainly evidenceth that he allowed not of it See Eph. 2.9 10. Having positively excluded Works from our Justification not of Works least any man should boast it being natural thereon to enquire to what end do Works serve or is there any necessity of them instead of a distinction of Works legal and Evangelical in order unto our Justification he asserts the necessity of the later on other Grounds Reasons and Motives manifesting that they were those in particular which he excluded as we have seen in the consideration of the place Wherefore that we may not forsake his pattern and example in the same cause seeing he was Wiser and Holier knew more of the mind of God and had more zeal for personal Righteousness and Holiness in the Church than we all if we are pressed a Thousand times with this objection we shall never seek to deliver our selves from it by answering that we allow these things to be the condition or causes of our Justification or the matter of our Righteousness before God seeing he would not so do Secondly we may observe that in his answer unto this objection whether expresly mentioned or tacitly obviated he insisteth not any where upon the common principle of moral Duties but on those motives and reasons of Holiness Obedience good works alone which are peculiar unto Believers For the question was not whether all mankind were obliged unto Obedience unto God and the Duties thereof of by the moral Law But whether there were an Obligation from the Gospel upon Believers unto Righteousness Holiness and good Works such as was suited to affect and constrain their minds unto them Nor will we admit of any other state of the question but this only whether upon the supposition of our gratuitous justification through the imputation of the Righteousness of Christ there are in the Gospel grounds reasons and motives making necessary and efficaciously influencing the minds of Believers unto Obedience and good Works for those who are not Believers we have nothing to do with them in this matter nor do plead that Evangelical grounds and motives are suited or effectual to work them unto Obedience yea we know the contrary and that they are apt both to despise them and abuse them See I Cor. 1.23 24. 2 Cor. 4.4 such persons are under the Law and there we leave them unto the Authority of God in the moral Law But that the Apostle doth confine his enquiry unto Believers is evident in every place wherein he maketh mention of it Rom. 6.2 3. How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were Baptized into Jesus Christ c. Eph. 2.10 For we are the workmanship of God created in Christ Jesus unto good Works Wherefore we shall not at all contend what cogency unto duties of Holiness there is in Gospel motives and reasons unto the minds of Vnbelievers whatever may be the truth in that case But what is their power force and efficacy towards them that truly believe Thirdly The answers which the Apostle returns positively unto this objection wherein he declares the necessity nature ends and use of Evangelical Righteousness and good Works are large and many comprehensive of a great part of the Doctrine of the Gospel I shall only mention the heads of some of them which are the same that we plead in the vindication of the same truth 1. He pleads the Ordination of God God hath before ordained that we should walk in them Eph. 2.10 God hath designed in the disposal of the order of the causes of Salvation that those who believe in Christ should live in walk in abound in good Works and all Duties of Obedience unto God To this end are Precepts Directions Motives and Encouragements every where multiplied in the Scripture Wherefore we say that good Works and that as they include the gradual progressive Renovation of our natures our growth and increase in grace with fruitfulness in our lives are necessary from the Ordination of God from his will and command And what need there any further dispute about the necessity of good Works among them that know what it is to believe or what respect there is in the Souls and Consciences of Believers unto the commands of God But what force say some is in this Command or Ordination of God when notwithstanding it and if we do not apply our selves unto Obedience we shall be justified by the Imputation of the Righteousness of Christ and so may be saved without them I say 1 As was before observed that it is Believers alone concerning whom this enquiry is made and there is none of them but will judge this a most unreasonable and senseless objection as that which ariseth from an utter ignorance of their state and relation unto God To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience as if they were all given in order unto their Justification is to consider neither what Faith is nor what it is to be a Believer nor what is the Relation that we stand in unto God by Faith in Christ Jesus nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained This is the Answer which the Apostle gives at large unto this Exception Rom. 6.2 3. 2 The whole fallacy of this Exception is 1 In separating the things that God hath made inseparable These are our Justification and our Sanctification To suppose that the one of these may be without the other is to overthrow the whole Gospel 2 In compounding those things that are distinct namely Justification and eternal actual Salvation the respect of Works and Obedience being not the same unto them both as hath been declared Wherefore this Imagination that the commands of God unto Duty However given and unto what ends soever are not equally obligatory unto the Consciences of Believers as if they were all given in order unto their Justification before God is an absurd figment and which all of them who are truly so defie Yea they have a greater power upon them than they could have if the Duties required in them were in order unto their Justification and so were antecedent thereunto For thereby they must be supposed to have their efficacy upon them before they truly believe For to say that a man may be a true Believer or truly
believe in answer unto the commands of the Gospel and not to be thereon in the same instant of time absolutely justified is not to dispute about any point of Religion but plainly to deny the whole truth of the Gospel But it is Faith alone that gives power and efficacy unto Gospel Commands effectually to influence the Soul unto Obedience Wherefore this Obligation is more powerfully constraining as they are given unto those that are justified then if they were given them in order unto their Justification Secondly The Apostle answers as we do also Do we then make void the Law through Faith God forbid yea we establish the Law For although the Law is principally established in and by the Obedience and Sufferings of Christ Rom. 8.3 4. Chap. 10.3 4. Yet is it not by the Doctrine of Faith and the Imputation of the Righteousness of Christ unto the Justification of life made void as unto Believers Neither of these do exempt them from that Obligation unto universal Obedience which is prescribed in the Law They are still obliged by vertue thereof to love the Lord their God with all their Hearts and their Neighbours as themselves They are indeed freed from the Law and all its commands unto Duty as it abides in its first consideration Do this and live the opposite whereunto is Cursed is every one that continueth not in all things written in the Law to do them For he that is under the Obligation of the Law in order unto Justification and Life falls inevitably under the Curse of it upon the supposition of any one Transgression But we are made free to give Obedience unto it on Gospel motives and for Gospel ends as the Apostle declares at large Rom. 6. And the Obligation of it is such unto all Believers as that the least Transgression of it hath the nature of sin But are they hereon bound over by the Law unto everlasting punishment or as some phrase it will God damn them that Transgress the Law without which all this is nothing I ask again what they think hereof And upon a supposition that he will do so what they further think will become of themselves For my part I say no even as the Apostle saith There is no condemnation unto them that are in Christ Jesus Where then they will say is the necessity of Obedience from the Obligation of the Law if God will not damn them that Transgress it And I say it were well if some men did understand what they say in these things or would learn for a while at least to hold their peace The Law equally requires Obedience in all instances of Duty if it require any at all As unto its Obligatory power it is capable neither of Dispensation nor Relaxation so long as the essential differences of good and evil do remain If then none can be obliged unto Duty by vertue of its commands but that they must on every Transgression fall under its curse either it obligeth no one at all or no one can be saved But although we are freed from the Curse and condemning power of the Law by him who hath made an end of sin and brought in everlasting Righteousness yet whilest we are viatores in order unto the accomplishment of Gods design for the Restauration of his Image in us we are obliged to endeavour after all that Holiness and Righteousness which the Law requires of us Thirdly The Apostle answereth this Objection by discovering the necessary Relation that Faith hath unto the Death of Christ the grace of God with the nature of Sanctification excellency use and advantage of Gospel Holiness and the end of it in Gods appointment This he doth at large in the whole Sixth Chapter of the Epistle to the Romans and that with this immediate design to shew the consistency of Justification by Faith alone with the necessity of personal Righteousness and Holiness The due pleading of these things would require a just and full Exposition of that Chapter wherein the Apostle hath comprized the chief springs and reasons of Evangelical Obedience I shall only say that those unto whom the reasons of it and motives unto it therein expressed which are all of them compliant with the Doctrine of Justification by the Imputation of the Righteousness of Christ are not effectual unto their own personal Obedience and do not demonstrate an indispensible necessity of it are so unacquainted with the Gospel the nature of Faith the genius and inclination of the new Creature for let men scoff on whilest they please he that is in Christ Jesus is a new Creature the constraining efficacy of the grace of God and love of Christ of the Oeconomy of God in the disposition of the causes and means of our Salvation as I shall never trouble my self to contend with them about these things Sundry other considerations I thought to have added unto the same purpose And to have shewed 1 That to prove the necessity of inherent Righteousness and Holiness we make use of the Arguments which are suggested unto us in the Scripture 2 That we make use of all of them in the sense wherein and unto the ends for which they are urged therein in perfect compliance with what we teach concerning Justification 3 That all the pretended Arguments or motives for and unto Evangelical Holiness which are inconsistent with the Imputation of the Righteousness of Christ do indeed obstruct it and evert it 4 That the Holiness which we make necessary unto the Salvation of them that believe is of a more excellent sublime and Heavenly nature in its causes essence operations and effects than what is allowed or believed by the most of those by whom the Doctrine of Justification is opposed 5 That the Holiness and Righteousness which is pleaded for by the Socinians and those that follow them doth in nothing exceed the Righteousness of the Scribes and Pharisees nor upon their principles can any man go beyond them But whereas this Discourse hath already much exceeded my first intention and that as I said before I have already at large treated on the Doctrine of the nature and necessity of Evangelical Holiness I shall at present omit the further handling of these things and acquiesce in the answers given by the Apostle unto this Objection CHAP. XX. The Doctrine of the Apostle James concerning Faith and Works It s agreement with that of St. Paul THe seeming difference that is between the Apostle Paul and James in what they teach concerning Faith Works and Justification requires our consideration of it For many do take advantage from some words and expressions used by the later directly to oppose the Doctrine fully and plainly declared by the former But whatever is of that nature pretended hath been so satisfactorily already answered and removed by others as that there is no great need to treat of it again And although I suppose that there will not be an end of contending and writing in these causes
the Apostle liable to be abused Answers of the Apostle unto this Objection He never once attempts to answer it by declaring the necessity of Personal Righteousness or good Works unto Justification before God He confines the cogency of Evangelical Motives unto Obedience only unto Believers Grounds of Evangelical Holiness asserted by him in compliance with his Doctrine of Justification 1. Divine Ordination Exceptions unto this Ground removed 2. Answer of the Apostle vindicated The Obligation of the Law unto Obedience Nature of it and consistency with Grace This Answer of the Apostle vindicated Heads of other Principles that might be pleaded to the same purpose Pag. 539. CHAP. XX. Seeming Difference no real contradiction between the Apostles Paul and James concerning Justification This granted by all Reasons of the seeming Difference The best Rule of the Interpretation of places of Scripture wherein there is an appearing repugnancy The Doctrine of Justification according unto that Rule principally to be learned from the Writings of Paul The Reasons of his fulness and accuracy in the teaching of that Doctrine The Importance of the Truth the opposition made unto it and abuse of it The design of the Apostle James Exceptions of some against the Writings of S. Paul scandalous and unreasonable Not in this matter to be interpreted by the passage in James insisted on Chap. 2. That there is no repugnancy between the Doctrine of the two Apostles demonstrated Heads and Grounds of the Demonstration Their scope design and end not the same That of Paul the only case stated and determined by him The designs of the Apostle James the case proposed by him quite of another nature The occasion of the case proposed and stated him No appearance of difference between the Apostles because of the several cases they speak unto Not the same Faith intended by them Description of the Faith spoken of by the one and the other Bellarmines Arguments to prove true justifying Faith to be intended by James answered Justification not treated of by the Apostles in the same manner nor used in the same sense nor to the same end The one treats of Justification as unto its nature and causes the other as unto its signs and evidence proved by the instances insisted on Pag. 557. How the Scripture was fulfilled that Abraham believed in God and it was counted unto him for Righteousness when he offered his Son on the Altar Works the same and of the same kind in both the Apostles Observations on the Discourse of James No Conjunction made by him between Faith and Works in our Justification but an opposition No distinction of a First and Second Justification in him Justification ascribed by him wholly unto Works in what sense Does not determine how a sinner may be justified before God but how a Professor may evidence himself so to be The Context opened from Ver. 14. to the end of the Chapter Pag. 569. Some of the Mistakes that have escaped in the Press may be thus corrected PAg. 10. Line 2. a fine read other p. 11. l. 24. none r. nothing p. 41. l. 30. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 53. l. 6. r. this Author l. 25. man r. men l. 26. them p. 64. l. 4. a fine that it is p. 71. l. 21. and r. add p. 72. l. 12. r. For an p. 172. l. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 28. Hithpaol p. 174. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 176. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. a fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. a fine affects p. 180. l. 22. vocation that is intended p. 199. l. 1. which was r. whereas p. 208.23 such r. Faith p. 234. l. 2. dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 266. l. 8. Curcellaeus p. 283. l. 23. suffered r. offered p. 311. l. 30. of him p. 362. l. 11. r. as if we p. 392. l. 20. r. more colour p. 412. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 436. l. 2. a fine r. other men p. 444. l. 10. proofs r. process p. 465. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sundry other literal Mistakes and Mispointings are referred unto the candor of the Reader which I chuse rather than to trouble many with the rehearsal of what it may be few will take notice of General Considerations previously necessary unto the Explanation of the Doctrine of Justification THat we may treat of the Doctrine of Justification usefully unto its proper Ends which are the Glory of God in Christ with the peace and furtherance of the Obedience of Believers some things are previously to be considered which we must have respect unto in the whole process of our Discourse And among others that might be insisted on to the same purpose these that ensue are not to be omitted 1. The first Enquiry in this matter in a way of Duty is after the proper Relief of the Conscience of a sinner pressed and perplexed with a sense of the Guilt of sin For Justification is the way and means whereby such a person doth obtain acceptance before God with a Right and Title unto an heavenly Inheritance And nothing is pleadable in this cause but what a man would speak unto his own Conscience in that state or unto the Conscience of another when he is anxious under that Enquiry Wherefore The Person under consideration that is who is to be Justified is one who in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.5 Vngodly and thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.19 guilty before God that is obnoxious subject liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1.32 to the righteous sentential Judgment of God that he who committeth sin who is in any way guilty of it is worthy of Death Hereupon such a person finds himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.10 under the curse and the wrath of God therein abiding on him Joh. 3.18 36. In this condition he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without plea without excuse by any thing in and from himself for his own relief His mouth is stopped Rom. 3.19 For he is in the Judgment of God declared in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 every way shut up under sin and all the consequents of it Many Evils in this condition are men subject unto which may be reduced unto those two of our first Parents wherein they were represented For first they thought foolishly to hide themselves from God and then more foolishly would have charged him as the cause of their sin And such naturally are the thoughts of men under their convictions But whoever is the subject of the Justification enquired after is by various means brought into his
Apprehensions who cryed Sirs What must I do to be saved 2. With respect unto this state and condition of men or men in this state and condition the enquiry is What that is upon the account whereof God pardoneth all their sins receiveth them into his favour declareth or pronounceth them Righteous and acquitted from all Guilt removes the Curse and turneth away all his wrath from them giving them Right and Title unto a blessed Immortality or life Eternal This is that alone wherein the Consciences of sinners in this estate are concerned Nor do they enquire after any thing but what they may have to oppose unto or answer the Justice of God in the commands and curse of the Law and what they may betake themselves unto for the obtaining of Acceptance with him unto life and salvation That the Apostle doth thus and no otherwise state this whole matter and in an Answer unto this Enquiry declare the nature of Justification and all the causes of it in the third and fourth Chapters of the Epistle to the Romans and elswhere shall be afterwards declared and proved And we shall also manifest that the Apostle James in the second Chapter of his Epistle doth not speak unto this Enquiry nor give an Answer unto it but it is of Justification in another sense and to another purpose whereof he treateth And whereas we cannot either safely or usefully treat of this Doctrine but with respect unto the same Ends for which it is declared and whereunto it is applied in the Scripture we should not by any pretences be turned aside from attending unto this Case and its Resolution in all our Discourses on this subject For it is the Direction Satisfaction and peace of the Consciences of men and not the curiosity of Notions or subtilty of Disputations which it is our Duty to design And therefore I shall as much as possibly I may avoid all those Philosophical Terms and Distinctions wherewith this Evangelical Doctrine hath been perplexed rather than illustrated For more weight is to be put on the steady Guidance of the Mind and Conscience of one Believer really exercised about the Foundation of his peace and acceptance with God then on the confutation of ten wrangling Disputers 3. Now the Enquiry on what account or for what Cause and Reason a man may be so acquitted or discharged of sin and accepted with God as before declared doth necessarily issue in this Whether it be any thing in our selves as our Faith and Repentance the Renovation of our Natures inherent habits of Grace and actual works of Righteousness which we have done or may do or whether it be the Obedience Righteousness Satisfaction and Merit of the Son of God our Mediator and Surety of the Covenant imputed unto us One of these it must be namely something that is our own which whatever may be the Influence of the Grace of God into it or causality of it because wrought in and by us is inherently our own in a proper sense or something which being not our own not inherent in us not wrought by us is yet imputed unto us for the pardon of our sins and the Acceptation of our Persons as righteous or the making of us Righteous in the sight of God Neither are these things capable of mixture or composition Rom. 11.6 Which of these it is the Duty Wisdome and safety of a convinced sinner to rely upon and trust unto in his Appearance before God is the sum of our present Enquiry 4. The way whereby sinners do or ought to betake themselves unto this Relief on supposition that it is the Righteousness of Christ and how they come to be partakers of or interested in that which is not inherently their own unto as good Benefit and as much Advantage as if it were their own is of a distinct consideration And as this also is clearly determined in the Scripture so it is acknowledged in the Experience of all them that do truly believe Neither are we in this matter much to regard the senses or arguings of men who were never throughly convinced of sin nor have ever in their own persons fled for Refuge unto the Hope set before them 5. These things I say are always to be attended unto in our whole Disquisition into the nature of Evangelical Justification For without a constant respect unto them we shall quickly wander into curious and perplexed Questions wherein the Consciences of guilty Sinners are not concerned and which therefore really belong not unto the substance or truth of this Doctrine nor are to be immixed therewith It is alone the Relief of those who are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty before or obnoxious and liable to the Judgment of God that we enquire after That this is not any thing in or of themselves nor can so be that it is a Provision without them made in infinite Wisdom and Grace by the mediation of Christ his Obedience and Death therein is secured in the Scripture against all contradiction And it is the fundamental Principle of the Gospel Math. 11.28 6. It is confessed that many things for the Declaration of the Truth and the order of the Dispensation of Gods Grace herein are necessarily to be insisted on such are the nature of Justifying Faith the place and use of it in Justification the Causes of the new Covenant the true notion of the Mediation and Suretiship of Christ and the like which shall all of them be enquired into But beyond what tends directly unto the Guidance of the Minds and satisfaction of the Souls of Men who seek after a stable and abiding foundation of Acceptance with God we are not easily to be drawn unless we are free to lose the Benefit and Comfort of this most important Evangelical Truth in needless and unprofitable contentions And amongst many other miscarriages which men are subject unto whilst they are conversant about these things this in an especial manner is to be avoided 1. For the Doctrine of Justification is directive of Christian Practice and in no other Evangelical Truth is the whole of our Obedience more concerned For the Foundation Reasons and Motives of all our Duty towards God are contained therein Wherefore in order unto the due improvement of them ought it to be taught and not otherwise That which alone we aim or ought so to do to learn in it and by it is how we may get and maintain peace with God and so to live unto him as to be accepted with him in what we do To satisfie the Minds and Consciences of men in these things is this Doctrine to be taught Wherefore to carry it out of the understandings of ordinary Christians by speculative notions and distinctions is disserviceable unto the Faith of the Church Yea the mixing of Evangelical Revelations with Philosophical Notions hath been in sundry Ages the Poison of Religion Pretence of accuracy and artificial skill in Teaching is that which giveth countenance unto such a
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
Righteousness of God communicated unto us by Jesus Christ. And whereas he was opposed herein with some severity by the most learned persons of those days to countenance himself in his singularity he pretended that there were twenty different Opinions amongst the Protestants themselves about the formal cause of our Justification before God This was quickly laid hold on by them of the Roman Church and is urged as a prejudice against the whole Doctrine by Bellarmine Vasquez and others But the vanity of this pretence of his hath been sufficiently discovered and Bellarmine himself could fancy but four Opinions among them that seemed to be different from one another reckoning that of Osiander for one De Justificat lib. 2. cap. 1. But whereas he knew that the Imagination of Osiander was exploded by them all the other three that he mentions are indeed but distinct parts of the same entire Doctrine Wherefore until of late it might be truly said that the Faith and Doctrine of all Protestants was in this Article entirely the same For however they differed in the way manner and methods of its Declaration and too many private men were addicted unto Definitions and Descriptions of their own under pretence of Logical accuracy in Teaching which gave an appearance of some contradiction among them yet in this they generally agreed that it is the Righteousness of Christ and not our own on the account whereof we receive the pardon of sin acceptance with God are declared Righteous by the Gospel and have a Right and Title unto the Heavenly Inheritance Hereon I say they were generally agreed first against the Papists and afterwards against the Socinians and where this is granted I will not contend with any man about his way of declaring the Doctrine of it And that I may add it by the way we have herein the concurrence of the Fathers of the Primitive Church For although by Justification following the Etymology of the Latine word they understood the making us Righteous with internal personal Righteousness at least some of them did so as Austin in particular yet that we are pardoned and accepted with God on any other account but that of the Righteousness of Christ they believed not And whereas especially in their Controversie with the Pelagians after the rising of that Heresie they plead vehemently that we are made Righteous by the Grace of God changing our Hearts and Natures and creating in us a principle of spiritual Life and Holiness and not by the endeavours of our own free will or works performed in the strength thereof their words and expressions have been abused contrary to their Intention and Design For we wholly concur with them and subscribe unto all that they dispute about the making of us personally Righteous and holy by the effectual Grace of God against all merit of works and operations of our own free Will our Sanctification being every way as much of Grace as our Justification properly so called and that in opposition unto the common Doctrine of the Roman Church about the same matter only they call this our being made inherently and personally Righteous by Grace sometimes by the name of Justification which we do not And this is laid hold on as an Advantage by those of the Roman Church who do not concur with them in the way and manner whereby we are so made Righteous But whereas by our Justification before God we intend only that Righteousness whereon our sins are pardoned wherewith we are made Righteous in his sight or for which we are accepted as Righteous before him it will be hard to find any of them assigning of it unto any other causes then the Protestants do So it is fallen out that what they design to prove we entirely comply with them in but the way and manner whereby they prove it is made use of by the Papists unto another End which they intended not But as to the way and manner of the Declaration of this Doctrine among Protestants themselves there ever was some variety and Difference in Expressions Nor will it otherwise be whilst the Abilities and Capacities of men whether in the conceiving of things of this nature or in the expression of their conceptions are so various as they are And it is acknowledged that these Differences of late have had by some as much weight laid upon them as the substance of the Doctrine generally agreed in Hence some have composed entire Books consisting almost of nothing but impertinent Cavils at other Mens Words and Expressions But these things proceed from the weakness of some men and other vitious habits of their minds and do not belong unto the cause it self And such Persons as for me shall write as they do and fight on until they are weary Neither hath the multiplication of Questions and the curious discussion of them in the handling of this Doctrine wherein nothing ought to be diligently insisted on but what is directive of our practice been of much use unto the Truth it self though it hath not been directly opposed in them That which is of real Difference among Persons who agree in the substance of the Doctrine may be reduced unto a very few Heads As 1 There is something of this kind about the nature of Faith whereby we are justified with its proper Object in Justifying and its Use in Justification And an Instance we have herein not only of the weakness of our Intellects in the Apprehension of spiritual things but also of the remainders of confusion and disorder in our minds at least how true it is that we know only in part and prophesie only in part whilst we are in this life For whereas this Faith is an Act of our minds put forth in the way of Duty to God yet many by whom it is sincerely exercised and that continually are not agreed either in the nature or proper object of it Yet is there no doubt but that some of them who differ amongst themselves about these things have delivered their minds free from the prepossession of prejudices and notions derived from other artificial Reasonings imposed on them and do really express their own conceptions as to the best and utmost of their Experience And notwithstanding this Difference they do yet all of them please God in the exercise of Faith as it is their Duty and have that respect unto its proper Object as secures both their Justification and Salvation And if we cannot on this consideration bear with and forbear one another in our different conceptions and expressions of those conceptions about these things it is a sign we have a great mind to be contentious and that our confidences are built on very weak foundations For my part I had much rather my Lot should be found among them who do really believe with the heart unto Righteousness though they are not able to give a tolerable Definition of Faith unto others then among them who can endlesly dispute about it with seeming
forth to be a Propitiation through Faith in his Blood As he is a Propitiation as he shed his Blood for us as we have Redemption thereby he is the peculiar Object of our Faith with respect unto our Justification See to the same purpose Rom. 5.9 10. Ephes. 1.7 Col. 1.14 Ephes. 2.13 14 15 16. Rom. 8.3 4. He was made sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5.21 That which we seek after in Justification is a Participation of the Righteousness of God to be made the Righteousness of God and that not in our selves but in another that is in Christ Jesus And that alone which is proposed unto our Faith as the means and cause of it is his being made sin for us or a Sacrifice for sin wherein all the Guilt of our sins was laid on him and he bare all our Iniquities This therefore is its peculiar Object herein And wherever in the Scripture we are directed to seek for the forgiveness of sins by the Blood of Christ receive the Atonement to be justified through the Faith of him as crucified the Object of Faith in Justification is limited and determined But it may be pleaded in Exception unto the Testimonies that no one of them doth affirm that we are justified by Faith in the Blood of Christ alone so as to exclude the consideration of the other Offices of Christ and their actings from being the Object of Faith in the same manner and unto the same ends with his Sacerdotal Office and what belongs thereunto or is derived from it Answ. This exception derives from that common Objection against the Doctrine of Justification by Faith alone namely that That exclusive term alone is not found in the Scripture or in any of the Testimonies that are produced for Justification by Faith But it is replyed with sufficient evidence of Truth that although the word be not found Syllabically used unto this purpose yet there are exceptive Expressions equivalent unto it as we shall see afterwards It is so in this particular instance also For 1 whereas our Justification is expresly ascribed unto our Faith in the Blood of Christ as the Propitiation for our Sins unto our believing in him as Crucified for us and it is no where ascribed unto our receiving of him as King Lord or Prophet it is plain that the former Expressions are virtually exclusive of the later consideration 2 I do not say That the consideration of the Kingly and Prophetical Offices of Christ is excluded from our Justification as works are excluded in Opposition unto Faith and Grace For they are so excluded as that we are to exercise an act of our minds in their positive Rejection as saying Get you hence you have no Lot nor Portion in this matter But as to these Offices of Christ as to the Object of Faith as Justifying we say only that they are not included therein For so to believe to be justified by his Blood as to exercise a positive act of the mind excluding a compliance with his other Offices is an impious Imagination 3. Neither the Consideration of these Offices themselves nor of any of the peculiar Acts of them are suited to give the Souls and Consciences of convinced Sinners that Relief which they seek after in Justification We are not in this whole cause to lose out of our Eye the state of the Person who is to be justified and what it is he doth seek after and ought to seek after therein Now this is Pardon of Sin and Righteousness before God alone That therefore which is no way suited to give or tender this Relief unto him is not nor can be the Object of his Faith whereby he is justified in that exercise of it whereon his justification doth depend This Relief it will be said is to be had in Christ alone it is true but under what Consideration For the sole design of the Sinner is how he may be accepted with God be at peace with him have all his wrath turned away by a Propitiation or Attonement Now this can no otherwise be done but by the acting of some one towards God and with God on his behalf for it is about the turning away of Gods Anger and Acceptance with him that the enquiry is made It is by the Blood of Christ that we are made nigh who were far off Eph. 2.13 By the Blood of Christ are we Reconciled who were Enemies v. 16. By the Blood of Christ we have Redemption Rom. 3.24 25. Eph. 1.7 c. This therefore is the Object of Faith All the actings of the Kingly and Prophetical Offices of Christ are all of them from God that is in the Name and Authority of God towards us Not any one of them is towards God on our behalf so as that by vertue of them we should expect Acceptance with God They are all Good Blessed Holy in themselves and of an eminent tendency unto the Glory of God in our Salvation Yea they are no less necessary unto our Salvation to the praise of Gods Grace then are the Attonement for Sin and Satisfaction which he made for from them is the way of life Revealed unto us Grace communicated our Persons sanctified and the Reward bestowed Yea in the exercise of his Kingly power doth the Lord Christ doth pardon and justifie Sinners Not that he did as a King constitute the Law of Justification for it was given and established in the first Promise and he came to put it in Execution Joh. 3.16 But in the vertue of his Attonement and Righteousness imputed unto them he doth both pardon and justifie Sinners But they are the acts of his Sacerdotal Office alone that respect God on our behalf Whatever he did on Earth with God for the Church in Obedience Suffering and Offering up of himself whatever he doth in Heaven in Intercession and Appearance in the presence of God for us it all entirely belongs unto his Priestly Office And in these things alone doth the Soul of a convinced Sinner find Relief when he seeks after Deliverance from the state of Sin and Acceptance with God In these therefore alone the peculiar Object of his Faith that which will give him Rest and Peace must be comprized And this last consideration is of it self sufficient to determine this difference Sundry things are Objected against this Assertion which I shall not here at large discuss because what is material in any of them will occur on other occasions where its consideration will be more proper In general it may be pleaded that Justifying Faith is the same with saving Faith nor is it said that we are justified by this or that part of Faith but by Faith in General that is as taken essentially for the entire Grace of Faith And as unto Faith in this sense not only a respect unto Christ in all his Offices but Obedience it self also is included in it as is evident in many
1 All our sins past present and to come were at once imputed unto and laid upon Jesus Christ in what sense we shall afterwards enquire He was wounded for our Transgressions He was bruised for our Iniquities the chastisement of our peace was upon him and with his stripes are we healed All we like Sheep have gone astray we have turned every one to his own way and the Lord hath made to meet on Him the Iniquities of us all Isa. 53.6 7. Who his own self bare our sins in his own body on the Tree 1 Pet. 2.24 The Assertions being indefinite without exception or limitation are equivalent unto Vniversals All our sins were on him he bare them All at once and therefore once died for all 2 He did therefore at once finish Transgression made an End of sin made Reconciliation for Iniquity and brought in everlasting Righteousness Dan. 9.24 At once he expiated all our sins for by himself he purged our sins and then sate down at the right hand of the Majesty on high Heb. 1.3 And we are sanctified or dedicated unto God through the offering of the Body of Christ once for all for by one Offering he hath perfected consummated compleated as unto their spiritual state them that are sanctified Heb. 10.10.14 He never will do more than he hath actually done already for the Expiation of all our sins from first to last for there remaineth no more sacrifice for sin I do not say that hereupon our Justification is compleat but only that the meritorious procuring cause of it was at once compleated and is never to be renewed or repeated any more All the enquiry is concerning the renewed Application of it unto our Souls and Consciences whether that be by Faith alone or by the works of Righteousness which we do 3 By our actual Believing with Justifying Faith believing on Christ or his Name we do receive him and thereby on our first Justification become the Sons of God Joh. 1.12 That is joynt heirs with Christ and heirs of God Rom. 8.17 Hereby we have a Right unto and an Interest in all the Benefits of his Mediation which is to be at once compleatly justified For in him we are compleat Col. 2.10 For by the Faith that is in him we do receive the forgiveness of sins and a lot or inheritance among all them that are sanctified Act. 26.18 being immediately justified from all things from which we could not be justified by the Law Act. 13.39 yea God thereon blesseth us with all spiritual Blessings in heavenly things in Christ Ephes. 1.3 All these things are absolutely inseparable from our first believing in him and therefore our Justification is at once compleat In particular 4 On our Believing all our sins are forgiven He hath quickened you together with him having forgiven you all Trespasses Col. 2.13 14 15. For in him we have Redemption through his Blood even the forgiveness of sins according unto the riches of his Grace Ephes. 1.7 which one place obviates all the petulant exceptions of some against the consistency of the free Grace of God in the pardon of sins and the satisfaction of Christ in the procurement thereof 5 There is hereon nothing to be laid unto the charge of them that are so justified For he that believeth hath Everlasting Life and shall not come into Condemnation but is passed from Death unto Life Joh. 5.24 And who shall lay any thing unto the charge of Gods Elect it is God that Justifieth it is Christ that died Rom. 8.33 34. and there is no condemnation unto them that are in Christ Jesus ver 1. For being justified by Faith we have peace with God chap. 5.1 And 6 we have that Blessedness hereon whereof in this life we are capable Rom. 4.5 6. From all which it appears that our Justification is at once compleat And 7 it must be so or no man can be justified in this world For no time can be assigned nor measure of Obedience be limited whereon it may be supposed that any one comes to be Justified before God who is not so on his first Believing For the Scripture doth no where assign any such time or measure And to say that no man is compleatly justified in the sight of God in this life is at once to overthrow all that is taught in the Scriptures concerning Justification and therewithall all peace with God and comfort of Believers But a man acquitted upon his legal trial is at once discharged of all that the Law hath against him 2. Upon this compleat Justification Believers are obliged unto universal Obedience unto God The Law is not abolished but established by Faith It is neither abrogated nor dispensed withall by such an Interpretation as should take off its obligation in any thing that it requires nor as to the degree and manner wherein it requires it Nor is it possible it should be so For it is nothing but the Rule of that Obedience which the nature of God and man make necessary from the one to the other And that is an Antinomianism of the worst sort and most derogatory unto the Law of God which affirms it to be divested of its power to oblige unto perfect Obedience so as that what it is not so shall as it were in despight of the Law be accepted as if it were so unto the End for which the Law requires it There is no medium but that either the Law is utterly abolished and so there is no sin for where there is no Law there is no Transgression or it must be allowed to require the same Obedience that it did at its first Institution and unto the same degree Neither is it in the power of any man living to keep his Conscience from judging and condemning that whatever it be wherein he is convinced that he comes short of the perfection of the Law Wherefore 3. The Commanding Power of the Law in positive precepts and prohibitions which Justified Persons are subject unto doth make and constitute all their inconformities unto it to be no less truly and properly sins in their own nature than they would be if their persons were obnoxious unto the Curse of it This they are not nor can be for to be obnoxious unto the Curse of the Law and to be justified are contradictory but to be subject to the Commands of the Law and to be justified are not so But it is a subjection to the commanding power of the Law and not an obnoxiousness unto the Curse of the Law that constitutes the nature of sin in its Transgression Wherefore that compleat Justification which is at once though it dissolve the Obligation on the sinner unto punishment by the Curse of the Law yet doth it not annihilate the commanding Authority of the Law unto them that are justified that what is sin in others should not be so in them See Rom. 8.1.33 34. Hence in the first Justification of believing sinners all future sins are remitted as unto
should answer for him Gen. 30.33 And we have an Instance of it in Gods dealing with men Psal. 106.31 Then stood up Phineas and executed Judgment and it was imputed unto him for Righteousness Notwithstanding it seemed that he had not sufficient warrant for what he did yet God that knew his heart and what Guidance of his own spirit he was under approved his fact as Righteous and gave him a Reward testifying that Approbation Concerning this Imputation it must be observed that whatever is our own antecedently thereunto which is an Act of God thereon can never be imputed unto us for any thing more or less than what it is really in it self For this Imputation consists of two parts or two things concur thereunto 1 A Judgment of the thing to be ours to be in us or to belong unto us 2 A Will of dealing with us or an actual dealing with us according unto it Wherefore in the Imputation of any thing unto us which is ours God esteemeth it not to be other than it is He doth not esteem that to be a perfect Righteousness which is imperfect so to do might argue either a mistake of the thing judged on or perverseness in the Judgment it self upon it Wherefore if as some say our own Faith and Obedience are imputed unto us for Righteousness seeing they are imperfect they must be imputed unto us for an imperfect Righteousness and not for that which is perfect For that Judgment of God which is according unto Truth is in this Imputation And the Imputation of an imperfect Righteousness unto us esteeming it only as such will stand us in little stead in this matter And the Acceptilation which some plead traducing a fiction in humane Laws to interpret the mystery of the Gospel doth not only overthrow all Imputation but the satisfaction and merit of Christ also And it must be observed that this Imputation is a meer Act of Justice without any mixture of Grace as the Apostle declares Rom. 11.6 For it consists of these two parts 1 An acknowledging and judging that to be in us which is truly so 2 A Will of dealing with us according unto it both which are Acts of Justice The Imputation unto us of that which is not our own antecedently unto that Imputation at least not in the same manner as it is afterwards is various also as unto the Grounds and Causes that it proceeds upon Only it must be observed that no Imputation of this kind is to account them unto whom any thing is imputed to have done the things themselves which are imputed unto them That were not to impute but to err in Judgment and indeed utterly to overthrow the whole nature of Gracious Imputation But it is to make that to be ours by Imputation which was not ours before unto all ends and purposes whereunto it would have served if it had been our own without any such Imputation It is therefore a manifest mistake of their own which some make the Ground of a Charge on the Doctrine of Imputation For the say if our sins were imputed unto Christ then must he be esteemed to have done what we have done amiss and so be the greatest sinner that ever was and on the other side if his Righteousness be imputed unto us then are we esteemed to have done what he did and so to stand in no need of the pardon of sin But this is contrary unto the nature of Imputation which proceeds on no such Judgment but on the contrary that we our selves have done nothing of what is imputed unto us nor Christ any thing of what was imputed unto him To declare more distinctly the nature of this Imputation I shall consider the several kinds of it or rather the several grounds whence it proceeds For this Imputation unto us of what is not our own antecedent unto that Imputation may be either 1 Ex justitia or 2 Ex voluntaria sponsione or 3 Ex injuria or 4 Ex gratia all which shall be exemplified I do not place them thus distinctly as if they might not some of them concur in the same Imputation which I shall manifest that they do But I shall refer the several kinds of Imputation unto that which is the next cause of every one 1. Things that are not our own originally personally inherently may yet be imputed unto us ex justitia by the Rule of Righteousness And this may be done upon a double Relation unto those whose they are 1 Foederal 2 Natural 1 Things done by one may be imputed unto others propter relationem foederalem because of a Covenant Relation between them So the sin of Adam was and is imputed unto all his Posterity as we shall afterwards more fully declare And the Ground hereof is that we stood all in the same Covenant with him who was our Head and Representative therein The corruption and Depravation of nature which we derive from Adam is imputed unto us with the first kind of Imputation namely of that which is ours antecedently unto that Imputation But his actual sin is imputed unto us as that which becomes ours by that Imputation which before it was not Hence saith Bellarmine himself Peccatum Adami ita posteris omnibus imputatur ac si omnes idem peccatum patravissent De Amiss Grat. lib. 4. cap. 10. The sin of Adam is so imputed unto all his Posterity as if they had all committed the same sin And he gives us herein the true nature of Imputation which he fiercely disputes against in his Books of Justification For the Imputation of that sin unto us as if we had committed it which he acknowledgeth includes both a Transcription of that sin unto us and a dealing with us as if we had committed it which is the Doctrine of the Apostle Rom. 5. 2. There is an Imputation of sin unto others ex justitia propter Relationem naturalem on the account of a natural Relation between them and those who had actually contracted the Guilt of it But this is so only with respect unto some outward Temporary effects of it So God speaks concerning the Children of the Rebellious Israelites in the Wilderness Your Children shall wander in the Wilderness Forty years and bear your Whoredoms Numb 14.33 Your sin shall be so far imputed unto your Children because of their Relation unto you and your Interest in them as that they shall suffer for them in an afflictive condition in the Wilderness And this was just because of the Relation between them as the same procedure of Divine Justice is frequently declared in other places of the Scripture So where there is a due foundation of it Imputation is an Act of Justice 2. Imputation may justly ensue ex voluntaria sponsione when one freely and willingly undertakes to answer for another An illustrious instance hereof we have in that passage of the Apostle unto Philemon in the behalf of Onesimus ver 18. If he have wronged the or oweth thee
mistake But this is an Imputation ex justitia of works and so that which is of meer Grace can have no place by the Apostles Rule So the Imputation unto us of what is in us is exclusive of Grace in the Apostles sense And on the other hand If the Righteousness of Christ be imputed unto us it must be ex mera Gratia of meer Grace For that is imputed unto us which was not ours antecedently unto that Imputation and so is communicated unto us thereby And here is no place for works nor for any pretence of them In the one way the foundation of Imputation is in our selves in the other it is in another which are irreconcileable 3. Herein both these kinds of Imputation do agree Namely in that whatever is imputed unto us it is imputed for what it is and not for what it is not If it be a perfect Righteousness that is imputed unto us so it is esteemed and judged to be and accordingly are we to be dealt withall even as those who have a perfect Righteousness And if that which is imputed as Righteousness unto us be imperfect or imperfectly so then as such must it be judged when it is imputed and we must be dealt withall as those which have such an imperfect Righteousness and no otherwise And therefore whereas our inherent Righteousness is imperfect they are to be pityed or despised not to be contended withall that are otherwise minded if that be imputed unto us we cannot be accepted on the account thereof as perfectly Righteous without an Error in Judgment 4. Hence the true Nature of that Imputation which we plead for which so many cannot or will not understand is manifest and that both negatively and positively For 1 negatively 1 It is not a judging or esteeming of them to be Righteous who truly and really are not so Such a Judgment is not reducible unto any of the Grounds of Imputation before-mentioned It hath the nature of that which is ex injuria or a false charge only it differs materially from it For that respects evil this that which is good And therefore the clamour of the Papists and others are meer effects of Ignorance or Malice wherein they cry out ad ravim that we affirm God to esteem them to be Righteous who are wicked sinful and polluted But this falls heavily on them who maintain that we are justified before God by our own inherent Righteousness For then a man is judged Righteous who indeed is not so For he who is not perfectly Righteous cannot be Righteous in the sight of God unto Justification 2 It is not a naked Pronunciation or Declaration of any one to be Righteous without a just and sufficient foundation for the Judgment of God declared therein God declares no man to be Righteous but he who is so the whole Question being how he comes so to be 3 It is not the Transmission or Transfusion of the Righteousness of another into them that are to be justified that they should become perfectly and inherently Righteous thereby For it is impossible that the Righteousness of one should be transfused into another to become his subjectively and inherently But it is a great mistake on the other hand to say that therefore the Righteousness of one can no way be made the Righteousness of another which is to deny all Imputation Wherefore 2 Positively This Imputation is an Act of God ex mera Gratia of his meer Love and Grace whereby on the consideration of the Mediation of Christ he makes an effectual Grant and Donation of a true real perfect Righteousness even that of Christ himself unto all that do believe and accounting it as theirs on his own gracious Act both absolves them from sin and granteth them Right and Title unto Eternal Life Hence 4. In this Imputation the thing it self is first imputed unto us and not any of the Effects of it but they are made ours by virtue of that Imputation To say that the Righteousness of Christ that is his Obedience and Sufferings are imputed unto us only as unto their effects is to say that we have the benefit of them and no more but Imputation it self is denied So say the Socinians but they knew well enough and ingenuously grant that they overthrow all true real Imputation thereby Nec enim ut per Christi justitiam justificemur opus est ut illius Justitia nostra fiat justitia sed sufficit ut Christi justitia sit causa nostrae Justificationis hactenus possumus tibi concedere Christi justitiam esse nostram justitiam quatenus nostrum in bonum justitiamque redundat verum tu proprie nostram id est nobis attributam ascriptamque intelligis saith Schlictingius Disp. pro Socin ad Meisner pag. 250. And it is not pleasing to see some among our selves with so great confidence take up the sense and words of these men in their Disputations against the Protestant Doctrine in this cause that is the Doctrine of the Church of England That the Righteousness of Christ is imputed unto us as unto its effects hath this sound sense in it namely that the effects of it are made ours by reason of that Imputation It is so imputed so reckoned unto us of God as that he really communicates all the effects of it unto us But to say the Righteousness of Christ is not imputed unto us only its effects are so is really to overthrow all Imputation For as we shall see the effects of the Righteousness of Christ cannot be said properly to be imputed unto us and if his Righteousness it self be not so Imputation hath no place herein nor can it be understood why the Apostle should so frequently assert it as he doth Rom. 4. And therefore the Socinians who expresly oppose the Imputation of the Righteousness of Christ and plead for a Participation of its effects or benefits only do wisely deny any such kind of Righteousness of Christ namely of satisfaction and merit or that the Righteousness of Christ as wrought by him was either satisfactory or meritorious as alone may be imputed unto us For it will readily be granted that what alone they allow the Righteousness of Christ to consist in cannot be imputed unto us whatever benefit we may have by it But I do not understand how those who grant the Righteousness of Christ to consist principally in his satisfaction for us or in our stead can conceive of an Imputation of the effects thereof unto us without an Imputation of the thing it self Seeing it is for that as made ours that we partake of the Benefits of it But from the Description of Imputation and the Instances of it it appeareth that there can be no Imputation of any thing unless the thing it self be imputed nor any Participation of the Effects of any thing but what is grounded on the Imputation of the thing it self Wherefore in our particular case no Imputation of the Righteousness of Christ
is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon or did grant and establish this Rule Law and Promise that whoever ever believed should be saved it were possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be To give the sum of these things it is inquired with respect unto which of these considerations of the new Covenant it is affirmed that it was procured by the Death of Christ. If it be said that it is with respect unto the actual communication of all the Grace and Glory prepared in the Covenant and proposed unto us in the Promises of it it is most true All the Grace and Glory promised in the Covenant was purchased for the Church by Jesus Christ. In this sense by his Death he procured the new Covenant This the whole Scripture from the Beginning of it in the first Promise unto the end of it doth bear witness unto For it is in him alone that God blesseth us with all spiritual Blessings in Heavenly things Let all the good things that are mentioned or promised in the Covenant expresly or by just consequence be summed up and it will be no hard matter to demonstrate concerning them all and that both joyntly and severally that they were all procured for us by the Obedience and Death of Christ. But this is not that which is intended For most of this Opinion do deny that the Grace of the Covenant in Conversion unto God the Remission of sins Sanctification Justification Adoption and the like are the effects or procurements of the Death of Christ. And they do on the other hand declare that it is Gods making of the Covenant which they do intend that is the contrivance of the terms and conditions of it with their proposal unto mankind for their Recovery But herein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1. The Lord Christ himself and the whole work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost Sinners is the first and principal promise of the Covenant So his Exhibition in the flesh his work of Mediation therein with our deliverance thereby was the subject of that first Promise which virtually contained this whole Covenant So he was of the Renovation of it unto Abraham when it was solemnly confirmed by the Oath of God Gal. 3.16 17. And Christ did not by his Death procure the promise of his Death nor of his Exhibition in the flesh or his coming into the World that he might dye 2. The making of this Covenant is every where in the Scripture ascribed as is also the sending of Christ himself to dye unto the Love Grace and Wisdom of God alone no where unto the Death of Christ as the actual Communication of all Grace and Glory are Let all the places be considered where either the giving of the Promise the sending of Christ or the making of the Covenant are mentioned either expresly or virtually and in none of them are they assigned unto any other cause but the Grace Love and Wisdom of God alone all to be made effectual unto us by the Mediation of Christ. 3. The assignation of the sole end of the Death of Christ to be the procurement of the new Covenant in the sense contended for doth indeed evacuate all the vertue of the Death of Christ and of the Covenant it self For 1 the Covenant which they intend is nothing but the Constitution and proposal of new Terms and Conditions for life and salvation unto all men Now whereas the acceptance and accomplishment of these conditions depend upon the Wills of men no way determined by effectual Grace it was possible that notwithstanding all Christ did by his Death yet no one Sinner might be saved thereby but that the whole end and design of God therein might be frustrate 2 Whereas the substantial advantage of these conditions lieth herein that God will now for the sake of Christ accept of an Obedience inferior unto that required in the Law and so as that the Grace of Christ doth not raise up all things unto a Conformity and compliance with the Holiness and Will of God declared therein but accommodate all things unto our present condition nothing can be invented more dishonourable to Christ and the Gospel For what doth it else but make Christ the Minister of sin in disanulling the Holiness that the Law requires or the Obligation of the Law unto it without any provision of what might answer or come into the Room of it but that which is incomparably less worthy Nor is it consistent with Divine Wisdom Goodness and Immutability to appoint unto mankind a Law of Obedience and cast them all under the severest penalty upon the Transgression of it when he could in Justice and Honour have given them such a Law of Obedience whose observance might consist with many failings and sins For if he have done that now he could have done so before which how far it reflects on the Glory of the Divine Properties might be easily manifested Neither doth this fond Imagination comply with those Testimonies of Scripture that the Lord Christ came not to destroy the Law but to fulfil it that he is the end of the Law and that by Faith the Law is not disanulled but established Lastly the Lord Christ was the Mediator and Surety of the new Covenant in and by whom it was ratified confirmed and established and therefore by him the Constitution of it was not procured For all the Acts of his Office belong unto that Mediation And it cannot be well apprehended how any Act of Mediation for the Establishment of the Covenant and rendring it effectual should procure it But to return from this Digression That wherein all the precedent causes of the Vnion between Christ and Believers whence they become one mystical person do center and whereby they are rendred a compleat foundation of the Imputation of their sins unto him and of his Righteousness unto them is the Communication of his Spirit the same Spirit that dwelleth in him unto them to abide in to animate and guide the whole mystical Body and all its Members But this hath of late been so much spoken unto as that I shall do no more but mention it On the considerations insisted on whereby the Lord Christ became one mystical Person with the Church or bare the Person of the Church in what he did as Mediator in the Holy Wise disposal of God as the Authour of the Law the supreme Rector or Governour of all mankind as unto their Temporal and Eternal concernments and by his own consent the sins of all the Elect were imputed unto him This having been the Faith and Language of the Church
same manner as it was under the Covenant of Works But the Argument speaks not as unto the manner or way whereby it is so but to the thing it self If it be so in any way or manner under what qualifications soever we are under that Covenant still If it be of Works any way it is not of Grace at all But it is added that the differences are such as are sufficient to constitute Covenants effectually distinct As 1. The perfect sinless obedience was required in the first Covenant but in the new that which is imperfect and accompanied with many sins and failings is accepted Answ. This is gratis dictum and begs the Question No Righteousness unto Justification before God is or can be accepted but what is perfect 2. Grace is the original fountain and cause of all our acceptation before God in the new Covenant Answ. It was so also in the old The Creation of Man in Original Righteousness was an effect of Divine Grace Benignity and Goodness And the reward of Eternal Life in the enjoyment of God was of meer Soveraign Grace Yet what was then of Works was not of Grace no more is it at present 3. There would then have been Merit of Works which is now excluded Answ. Such a Merit as ariseth from an equality and proportion between Works and Reward by the rule of commutative Justice would not have been in the Works of the first Covenant and in no other sense is it now rejected by them that oppose the Imputation of the Righteousness of Christ. 4. All is now resolved into the Merit of Christ upon the account whereof alone our own Personal Righteousness is accepted before God unto our Justification Answ. The Question is not on what account nor for what reason it is so accepted but whether it be or no seeing its so being is effectually constitutive of a Covenant of Works CHAP. XIV The Exclusion of all sorts of Works from an interest in Justification What intended by the Law and the Works of it in the Epistles of Paul WE shall take our Fourth Argument from the express Exclusion of all Works of what sort soever from our Justification before God For this alone is that which we plead namely that no Acts or Works of our own are the Causes or Conditions of our Justification but that the whole of it is resolved into the Free Grace of God through Jesus Christ as the Mediator and Surety of the Covenant To this purpose the Scripture speaks expresly Rom. 3.28 Therefore we conclude that a Man is justified by Faith without the Works of the Law Rom. 4.5 But unto him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness Rom. 11.6 If it be of Grace then is it not of Works Gal. 2.16 Knowing that a Man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh be justified Eph. 2.8 9. For by Grace are ye saved through Faith not of Works lest any Man should boast Tit. 3.5 Not by Works of Righteousness which we have done but according unto his Mercy he hath saved us These and the like Testimonies are express and in positive Terms assert all that we contend for And I am perswaded that no unprejudiced person whose mind is not prepossessed with notions and distinctions whereof not the least Title is offered unto them from the Texts mentioned nor elsewhere can but judg that the Law in every sense of it and all sorts of Works whatever that at any time or by any means Sinners or Believers do or can perform are not in this or that sense but every way and in all senses excluded from our Justification before God And if it be so it is the Righteousness of Christ alone that we must betake our selves unto or this matter must cease for ever And this Inference the Apostle himself makes from one of the Testimonies before-mentioned namely that of Gal. 2.16 for he adds upon it I through the Law am dead to the Law that I might live unto God I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me I do not frustrate the Grace of God for if Righteousness come by the Law then is Christ dead in vain Our Adversaries are extreamly divided amongst themselves and can come unto no consistency as to the sense and meaning of the Apostle in these Assertions for what is proper and obvious unto the understanding of all Men especially from the opposition that is made between the Law and Works on the one hand and Faith Grace and Christ on the other which are opposed as inconsistent in this matter of our Justification they will not allow nor can do so without the ruine of the opinions they plead for Wherefore their various conjectures shall be examined as well to shew their inconsistency among themselves by whom the Truth is opposed as to confirm our present Argument 1. Some say it is the Ceremonial Law alone and the Works of it that are intended or the Law as given unto Moses on Mount Sinai containing that intire Covenant that was afterwards to be abolished This was of old the common opinion of the Schoolmen though it be now generally exploded And the opinion lately contended for that the Apostle Paul excludes Justification from the Works of the Law not because no Man can yield that perfect obedience which the Law requires or excludes Works absolutely perfect and sinless obedience but because the Law it self which he intends could not justifie any by the observation of it is nothing but the renovation of this obsolete notion that it is the Ceremonial Law only or which upon the matter is all one the Law given on Mount Sinai abstracted from the Grace of the Promise which could not justifie any in the observation of its Rites and Commands But of all other conjectures this is the most impertinent and contradictory unto the design of the Apostle and is therefore rejected by Bellarmine himself For the Apostle treats of that Law whose doers shall be justified Chap 2.13 And the Authors of this opinion would have it to be a Law that can justifie none of them that do it That Law he intends whereby is the knowledge of sin for he gives this reason why we cannot be justified by the Works of it namely Because by it is the knowledge of sin Chap. 3.20 And by what Law is the knowledge of sin he expresly declares where he affirms That he had not known Lust except the Law had said Thou shalt not covet Chap. 7.7 which is the Moral Law alone That Law he designs
that the Apostle Disputes about the exclusion of such Works from our Justification as no man in his Wits would think to have any place therein 9 The Reason why no no man can be justified by the Law is because no man can yield perfect Obedience thereunto For by perfect Obedience the Law will justifie Rom. 2.13 Chap. 10.5 Wherefore all Works are excluded that are not absolutely perfect But this the best Works of Believers are not as we have proved before 10. If there be a Reserve for the Works of Believers performed by the Aid of Grace in our Justification it is that either they may be concauses thereof or be indispensibly subservient unto those things that are so That they are concauses of our Justification is not absolutely affirmed Neither can it be said that they are necessarily subservient unto them that are so They are not so unto the efficient Cause thereof which is the Grace and favour of God alone Rom. 3.24 25. Chap. 4.16 Eph. 2.8 9. Rev. 1.6 Nor are they so unto the Meritorious Cause of it which is Christ alone Acts 13 38. Chap. 26.18 1 Cor. 1.30 2 Cor. 5.18 19 20 21. Nor unto the Material Cause of it which is the Righteousness of Christ alone Rom. 10.3 4. Nor are they so unto Faith in what place soever it be stated For not only is Faith only mentioned wherever we are taught the way how the Righteousness of Christ is derived and communicated unto us without any intimation of the conjunction of Works with it but also as unto our Justification they are placed in Opposition and Contradiction one to the other Rom. 3.28 And sundry other things are pleadable unto the same purpose 7. Some affirm that the Apostle excludes all Works from our first Justification but not from the second or as some speak the continuation of our Justification But we have before examined these Distinctions and found them groundless Evident it is therefore that men put themselves into an uncertain slippery station where they know not what to fix upon nor wherein to find any such appearance of Truth as to give them Countenance in denying the plain and frequently repeated Assertion of the Apostle Wherefore in the Confirmation of the present Argument I shall more particularly enquire into what it is that the Apostle intends by the Law and Works whereof he treats For as unto our Justification whatever they are they are absolutely and universally opposed unto Grace Faith the Righteousness of God and the Blood of Christ as those which are altogether inconsistent with them Neither can this be denied or questioned by any seeing it is the plain design of the Apostle to evince that inconsistency 1. Wherefore in general it is evident that the Apostle by the Law and the Works thereof intended what the Jews with whom he had to do did understand by the Law and their own whole Obedience thereunto I suppose this cannot be denied For without a Concession of it there is nothing proved against them nor are they in any thing instructed by him Suppose those Terms aequivocal and to be taken in one sense by him and by them in another and nothing can be rightly concluded from what is spoken of them Wherefore the meaning of these Terms the Law and Works the Apostle takes for granted as very well known and agreed on between himself and those with whom he had to do 2. The Jews by the Law intended what the Scriptures of the Old Testament meant by that Expression For they are no where blamed for any false Notion concerning the Law or that they esteemed any thing to be so but what was so indeed and what was so called in the Scripture Their present Oral Law was not yet hatched though the Pharisees were brooding of it 3. The Law under the Old Testament doth immediately refer unto the Law given at Mount Sinai nor is there any distinct mention of it before This is commonly called the Law absolutely but most frequently the Law of God the Law of the Lord and sometimes the Law of Moses because of his especial Ministry in the giving of it Remember the Law of Moses my servant which I commanded unto him Mal. 4.4 And this the Jews intended by the Law 4. Of the Law so given at Horeb there was a Distribution into three Parts 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.13 The ten Words So also Chap. 10.4 that is the ten Commandments written in two Tables of Stone This Part of the Law was first given was the Foundation of the whole and contained that perfect Obedience which was required of Mankind by the Law of Creation and was now received into the Church with the highest Attestations of its indispensible Obligation unto Obedience or Punishment 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jura Rites or Statutes but the Latine from thence Justificationes Justifications which hath given great Occasion of Mistake in many both Ancient and Modern Divines We call it the Ceremonial Law The Apostle terms this Part of the Law distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.15 The Law of Commandments contained in Ordinances that is consisting in a Multitude of Arbitrary Commands 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly call the Judicial Law This Distribution of the Law shuts up the Old Testament as it is used in places innumerable before only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ten Words is expressed by the general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Mal. 4.4 5. These being the Parts of the Law given unto the Church in Sinai the the whole of it is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the Instruction as the Word signifies that God gave unto the Church in the Rule of Obedience which he prescribed unto it This is the Constant signification of that Word in Scripture where it is taken absolutely and thereon doth not signifie precisely the Law as given at Horeb but comprehends with it all the Revelations that God made under the Old Testament in the Explanation and Confirmation of that Law in Rules Motives Directions and Enforcements of Obedience 6. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is the whole Rule of Obedience which God gave to the Church under the Old Testament with all the Efficacy wherewith it was accompanied by the Ordinances of God including in it all the Promises and Threatnings that might be Motives unto the Obedience that God did require This is that which God and the Church called the Law under the Old Testament and which the Jews so called with whom our Apostle had to do That which we call the Moral Law was the Foundation of the whole and those Parts of it which we call the Judicial and Ceremonial Law were peculiar Instances of the Obedience which the Church under the Old Testament was obliged unto in the especial Politie and divine Worship which at that season
for Christ he says may be called the Lord our Righteousness because he is the efficient cause of our righteousness As God is said to be our Strength and Salvation Again Christ is said to be our righteousness as he is our Wisdom our Redemption and our Peace because he hath redeemed us and makes us wise and righteous and reconcileth us unto God And other reasons of the same nature are added by others But not trusting to these Expositions of the words he adds Deinde dicitur Christus justitia nostra quoniam satisfecit patri pro nobis eam satisfactionem ita nobis donat communicat cum nos justificat ut nostra satisfactio justitia dici possit And afterwards Hoc modo non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donantur applicantur ac si nos ipsi Deo satisfecissemus De justificat lib. 2. cap. 10. Christ is said to be our Righteousness because he hath made Satisfaction for us to the Father and doth so give and communicate that Satisfaction unto us when he justifieth us that it may be said to be our Satisfaction and Righteousness And in this sense it would not be absurd if any one should say that the righteousness of Christ and his merits are imputed unto us as if we our selves had satisfied God In this sense we say that Christ is the Lord our Righteousness nor is there any thing of importance in the whole Doctrine of Justification that we own which is not here granted by the Cardinal and that in terms which some among our selves scruple and oppose I shall therefore look a little further into this Testimony which hath wrested so eminent a confession of the Truth from so great an Adversary Behold the dayes come saith the Lord that I will raise up unto David a righteous branch and this is his name whereby he shall be called the Lord our Righteousness ver 5 6. It is confessed among Christians that this is an illustrious Renovation of the first promise concerning the Incarnation of the Son of God and our Salvation by him This promise was first given when we had lost our Original Righteousness and were considered only as those who had sinned and come short of the Glory of God In this estate a Righteousness was absolutely necessary that we might be again accepted with God for without a Righteousness yea that which is perfect and compleat we never were so nor ever can be so In this estate it is promised that he shall be our Righteousness or as the Apostle expresseth it the end of the Law for righteousness to them that do believe That he is so there can be no question the whole enquiry is how he is so This say the most Sober and Modest of our Adversaries because he is the efficient cause of our Righteousness that is of our personal inherent Righteousness But this Righteousness may be considered either in it self as it is an effect of Gods Grace and so it is good and holy although it be not perfect and compleat or it may be considered as it is ours inherent in us accompanied with the remaining defilements of our Nature In that respect as this Righteousness is ours the Prophet affirms that in the sight of God we are all as an unclean thing and all our righteousnesses are as filthy rags Isa. 64.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth our whole personal inherent righteousness And the Lord Christ cannot from hence be denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness seeing it is all as filthy rags It must therefore be a Righteousness of another sort whence this denomination is taken and on the account whereof this name is given him Wherefore he is our Righteousness as all our righteousnesses are in him So the Church which confesseth all her own Righteousnesses to be filthy rags says in the Lord have I righteousness Isa. 45.24 which is expounded of Christ by the Apostle Rom. 14.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord are my righteousnesses which two places the Apostle expresseth Phil. 3.9 That I may win Christ and be found in him not having mine own righteousness which is of the Law in this case as filthy rags but that which is through the Faith of Christ the righteousness which is of God by Faith Hence it is added in the Lord shall the seed of Israel be justified ver 25. namely because he is in what he is in what he was and did as given unto and for us our righteousness and our Righteousness is all in him which totally excludes our own personal inherent righteousness from any interest in our justification and ascribes it wholly unto the Righteousness of Christ. And thus is that Emphatical Expression of the Psalmist I will go in the strength of the Lord God for as unto holiness and obedience all our spiritual strength is from him alone and I will make mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71.16 Of thy righteousness of thine only The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone For this the Apostle affirms to be the design of God in making Christ to be righteousness unto us namely that no flesh should glory in his presence but that he that glorieth should glory in the Lord 1 Cor. 1.29 30 31. For it is by Faith alone making mention as unto our Justification of the Righteousness of God of his righteousness only that excludes all boasting Rom. 3.27 And besides what shall be further pleaded from particular Testimonies the Scripture doth eminently declare how he is the Lord our righteousness namely in that he makes an end of sin and reconciliation for iniquity and brings in everlasting righteousness Dan. 9.24 For by these things is our Justification compleated namely in Satisfaction made for Sin the Pardon of it in our Reconciliation unto God and the providing for us an everlasting righteousness Therefore is he the Lord our Righteousness and so rightly called Wherefore seeing we had lost Original righteousness and had none of our own remaining and stood in need of a perfect compleat righteousness to procure our acceptance with God and such a one as might exclude all occasion of boasting of any thing in our selves the Lord Christ being given and made unto us the Lord our righteousness in whom we have all our righteousness our own as it is ours being as filthy rags in the sight of God and this by making an end of sin and reconciliation for iniquity and bringing in everlasting righteousness It is by his Righteousness by his only that we are justified in the sight of God and do glory This is the substance of what in this case we plead for and thus it is delivered in the Scripture in a way bringing more Light and Spiritual Sense into the Minds of Believers than those Philosophical expressions and distinctions which vaunt themselves
much more as it includeth Obedience in it is a Work and in the later sense it is all Works And in the ensuing Context he proves that Abraham was not justified by Works But not to be justified by Works and to be justified by some Works as Faith it self is a Work and if as such it be imputed unto us for Righteousness we are justified by it as such are contradictory Wherefore I shall oppose some few Arguments unto this feigned sense of the Apostles words 1. To believe absolutely as Faith is an Act and Duty of of ours and Works are not opposed for Faith is a Work an especial kind of Working But Faith as we are justified by it and Works or to Work are opposed To him that worketh not but believeth So Gal. 2.16 Eph. 2.8 2. It is the Righteousness of God that is imputed unto us For we are made the Righteousness of God in Christ 2 Cor. 5.21 The Righteousness of God upon them that believe Rom. 3.21 22. But Faith absolutely considered is not the Righteousness of God God imputeth unto us Righteousness without Works Rom. 4.16 But there is no intimation of a double Imputation of two sorts of Righteousnesses of the Righteousness of God and that which is not so Now Faith absolutely considered is not The Righteousness of God For 1. That whereunto the Righteousness of God is revealed whereby we believe and receive it is not its self the Righteousness of God For nothing can be the cause or means of of it self But the Righteousness of God is revealed unto Faith Rom. 1.16 And by it is it received Rom. 3.22 Chap. 5.11 2. Faith is not the Righteousness of God which is by Faith But the Righteousness of God which is imputed unto us is the Righteousness of God which is by Faith Rom. 3.22 Phil. 3.9 3. That whereby the Righteousness of God is to be sought obtained and submitted unto is not that Righteousness it self But such is Faith Rom. 9.30 31. Chap. 10.30 4. The Righteousness which is imputed unto us is not our own antecedently unto that Imputation That I may be found in him not having my own Righteousness Phil. 3.9 But Faith is a mans own Shew me thy Faith I will shew thee my Faith Jam. 2.18 5. God imputeth Righteousness unto us Rom. 4.6 And that Righteousness which God imputeth unto us is the Righteousness whereby we are justified for it is imputed unto us that we may be justified But we are justified by the Obedience and Blood of Christ. By the Obedience of one we are made Righteous Rom. 5.19 Much more now being justified by his Blood v. 9. He hath put away Sin by the Sacrifice of himself Heb. 9.26 Isai. 53.11 By his knowledg shall my righteous Servant justifie many for he shall bear their Iniquities But Faith is neither the Obedience nor the Blood of Christ. 6. Faith as we said before is our own And that which is our own may be imputed unto us But the discourse of the Apostle is about that which is not our own antecedently unto Imputation but is made ours thereby as we have proved for it is of Grace And the Imputation of what is really our own unto us antecedently unto that Imputation is not of Grace in the sense of the Apostle For what is so imputed is imputed for what it is and nothing else For that Imputation is but the Judgment of God concerning the thing imputed with respect unto them whose it is So the Fact of Phineas was imputed unto him for Righteousness God judged it and declared it to be a Righteous rewardable act Wherefore if our Faith and Obedience be imputed unto us that Imputation is only the Judgment of God that we are Believers and Obedient The Righteousness of the Righteous saith the Prophet shall be upon him and the wickedness of the wicked shall be upon him Ezek. 18.20 As the wickedness of the wicked is upon him or is imputed unto him so the Righteousness of the Righteous is upon him or is imputed unto him And the wickedness of the wicked is on him when God judgeth him wicked as his Works are So is the Righteousness of a man upon him or imputed unto him when God judgeth of his Righteousness as it is Wherefore if Faith absolutely considered be imputed unto us as it contains in it self or as it is accompanied with Works of Obedience then it is imputed unto us either for a perfect Righteousness which it is not or for an imperfect Righteousness which it is or the Imputation of it is the accounting of that to be a perfect Righteousness which is but imperfect but none of these can be affirmed 1. It is not imputed unto us for a perfect Righteousness the Righteousness required by the Law for so it is not Episcopius confesseth in his disputation Disput. 43. § 7 8. that the Righteousness which is imputed unto us must be absolutissima perfectissima most absolute and most perfect And thence he thus defineth the Imputation of Righteousness unto us name y that it is gratiosa Divinae mentis aestimatio qua credentem in filium suum eo loco reputat ac si perfecte justus esset ac legi voluntati ejus per omnia semper paruisset And no man will pretend that Faith is such a most absolute and most perfect righteousness as that by it the Righteousness of the Law should be fulfilled in us as it is by that Righteousness which is imputed unto us 2. It is not imputed unto us for what it is an imperfect Righteousness For 1. This would be of no advantage unto us For we cannot be justified before God by an imperfect Righteousness as is evident in the Prayer of the Psalmist Psal. 143.2 Enter not into judgment with thy servant for in thy sight no man living no Servant of thine who hath the most perfect or highest measure of imperfect Righteousness shall be justified 2. The Imputation of any thing unto us that was ours antecedently unto that Imputation for what it is and no more is contrary unto the Imputation described by the Apostle as hath been proved 3. This Imputation pleaded for cannot be a judging of that to be a perfect Righteousness which is imperfect For the Judgment of God is according to Truth But without judging it to be such it cannot be accepted as such To accept of any thing but only for what we judg it to be is to be deceived Lastly if Faith as a Work be imputed unto us then it must be as a Work wrought in Faith For no other Work is accepted with God Then must that Faith also wherein it is wrought be imputed unto us for that also is Faith and a good Work That therefore must have another Faith from whence it must proceed And so in infinitum Many other things there are in the ensuing Explication of the Justification of Abraham the nature of his Faith and his Righteousness before God with the
are dead or that death passed on them by that one offence The efficacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the free gift opposed hereunto is expressed as that which abounded much more Besides the thing it self asserted which is plain and evident the Apostle seems to me to argue the equity of our Justification by Grace through the obedience of Christ by comparing it with the condemnation that befel us by the sin and disobedience of Adam For if it were just meet and equal that all Men should be made subject unto condemnation for the sin of Adam it is much more so that those who believe should be justified by the obedience of Christ through the grace and free donation of God But wherein in particular the gift by Grace abounded unto many above the efficacy of the fall to condemn he declares afterwards And that whereby we are freed from condemnation more eminently then we are made obnoxious unto it by the fall and sin of Adam by that alone we are justified before God But this is by the grace of God and the gift by Grace through Jesus Christ alone which we plead for Ver. 16. Another difference between the comparates is expressed or rather the instance is given in particular of the dissimilitude asserted in general before And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto Justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By one that sinned is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one sin one offence the one sin of that one Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render judgment Most Interpreters do it by reatus guilt or crimen which is derived from it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicium is used in the Hebrew for guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jere. 26.11 The judgment of death is to this Man this Man is guilty of death hath deserved to die First therefore there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Man that sinned it was his actual sin alone Thence followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reatus guilt this was common unto all In and by that one sin guilt came upon all And the end hereof that which it rendered Men obnoxious unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation guilt unto condemnation and this guilt unto condemnation which came upon all was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one person or sin This is the order of things on the part of Adam 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one sin 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt that thereon insued unto all 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation which that guilt deserved And their Antitheta or Opposites in the Second Adam are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free donation of God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Grace it self or the Righteousness of Christ. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification of Life But yet though the Apostle doth thus distinguish these things to illustrate his comparison and opposition yet that which he intends by them all is the Righteousness and Obedience of Christ as he declares Ver. 18 19. This in the matter of our Justification he 1. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the free gratuitous grant of it by Grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto us who receive it A free gift it is unto us and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto its effect of making us righteous Whereas therefore by the sin of Adam imputed unto them guilt came on all men unto condemnation we must inquire wherein the free gift was otherwise Not as by one that sinned so was the gift And it was so in two things For 1. Condemnation came upon all by one offence But being under the guilt of that one offence we contract the guilt of many more innumerable Wherefore if the free gift had respect only unto that one offence and intended it self no further we could not be delivered wherefore it is said to be of many offences that is of all our sins and trespasses whatever 2. Adam and all his posterity in him were in a state of acceptation with God and placed in a way of obtaining eternal life and blessedness wherein God himself would have been their reward In this estate by the entrance of sin they lost the favor of God and incurred the guilt of death or condemnation for they are the same But they lost not an immediate right and title unto life and blessedness For this they had not nor could have before the course of obedience prescribed unto them was accomplished That therefore which came upon all by the one offence was the loss of Gods favor in the approbation of their present state and the judgment or guilt of death and condemnation But an immediate right unto eternal life by that one sin was not lost The free gift is not so For as by it we are freed not only from one sin but from all our sins so also by it we have a right and title unto eternal life For therein Grace reigns through Righteousness unto eternal life Ver. 22. The same truth is further explained and confirmed Ver. 17. For if by one Mans offence death reigned by one much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ. The design of the Apostle having been sufficiently manifested in our observations on the former Verses I shall from this only observe those things which more immediately concern our present subject And 1. it is worth observation with what variety of expressions the Apostle sets forth the Grace of God in the Justification of Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is omitted that may any way express the freedom sufficiency and efficacy of Grace unto that end And although these terms seem some of them to be coincident in their signification and to be used by him promiscuously yet do they every one include something that is peculiar and all of them set forth the whole work of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to me to be used in this Argument for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the foundation of a cause in tryal the matter pleaded whereon the person tried is to be acquitted and justified And this is the Righteousness of Christ of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a free donation is exclusive of all desert and conditions on our part who do receive it And it is that whereby we are freed from condemnation and have a right unto the Justification of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the free grace and favor of God which is the original or efficient cause of our Justification as was declared Chap. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been explained before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance of
do it by the gratuitous Imputation of the Righteousness of another unto them It may be it will be said it is true in the time of their Heathenism they did not at all follow after Righteousness but when the Truth of the Gospel was revealed unto them then they followed after Righteousness and did attain it But 1. This is directly to contradict the Apostle in that it says that they attain'd not Righteousness but only as they followed after Righteousness whereas he affirms the direct contrary 2. It takes away the distinction which he puts between them and Israel namely that the one followed after Righteousness and the other did not 3. To follow after Righteousness in this place is to follow after a Righteousness of our own To establish their own Righteousness Chap. 10.3 But this is so far from being a means of attaining Righteousness as that it is the most effectual obstruction thereof If therefore those who have no Righteousness of their own who are so far from it that they never endeavoured to attain it do yet by Faith receive that Righteousness wherewith they justified before God they do so by the Imputation of the Righteousness of Christ unto them or let some other way be assigned In the other side of the instance concerning Israel some must hear whether they will or not that wherewith they are not pleased Three things are expressed of them 1. Their Attempt 2. Their Success 3. The Reason of it Their Attempt or Endeavour was in this that they followed after the Law of Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby their endeavour is expressed signifies that which is earnest diligent and sincere By it doth the Apostle declare what his was and what ours ought to be in the Duties and Exercise of Gospel Obedience Phil. 3.12 They were not indiligent in this matter but instantly served God day and night Nor were they Hypocritical for the Apostle bears them record in this matter that they had a zeal of God Chap. 10.2 And that which they thus endeavoured after was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Righteousness That Law which prescribed a perfect personal Righteousness before God the things which if a man do them he shall live in them Chap. 10.5 Wherefore the Apostle hath no other respect unto the Ceremonial Law in this place but only as it was branched out from the Moral Law by the Will of God and as the Obedience unto it belonged thereunto When he speaks of it separately he calls it the Law of Commandments contained in Ordinances but it is no where called the Law of Righteousness the Law whose Righteousness is fulfilled in us Chap. 8.4 wherefore their following after this Law of Righteousness was their diligence in the performance of all Duties of Obedience according unto the Directions and Precepts of the Moral Law 2. The issue of this attempt is that they attained not unto the Law of Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they attained not unto a Righteousness before God hereby Though this was the end of the Law namely a Righteousness before God wherein a man might live yet could they never attain it 3. An account is given of the Reason of their failing in attaining that which they so earnestly endeavoured after And this was in a double mistake that they were under first in the means of attaining it secondly in the righteousness it self that was to be sought after The first is declared Ver. 32. Because not by Faith but as it were by the works of the Law Faith and Works are the two only ways whereby Righteousness may be attained and they are opposite and inconsistent so that none doth or can seek after Righteousness by them both They will not be mixed and made one intire means of attaining Righteousness They are opposed as Grace and Works what is of the one is not of the other Rom. 11.6 Every composition of them in this matter is Male sartae gratia nequicquam coit rescinditur And the reason is because the Righteousness which Faith seeks after or which is attainable by Faith is that which is given to us imputed unto us which Faith doth only receive It receives the abundance of Grace and the gift of Righteousness But that which is attainable by Works is our own inherent in us wrought out by us and not imputed unto us For it is nothing but those works themselves with respect unto the Law of God And if Righteousness before God be to be obtained alone by Faith and that in contradistinction unto all Works which if a Man do them according unto the Law he shall even live in them then is it by Faith alone that we are justified before God or nothing else on our part is required thereunto And of what nature this Righteousness must be is evident Again if Faith and Works are opposed as contrary and inconsistent when considered as the means of attaining Righteousness or Justification before God as plainly they are then is it impossible we should be justified before God by them in the same sense way and manner Wherefore when the Apostle James affirms That a Man is justified by Works and not by Faith only he cannot intend our Justification before God where it is impossible they should both concur For not only are they declared inconsistent by the Apostle in this place but it would introduce several sorts of Righteousness unto Justification that are inconsistent and destructive of each other This was the first mistake of the Jews whence this miscarriage insued they sought not after Righteousness by Faith but as it were by the Works of the Law Their second mistake was as unto the Righteousness it self whereon a Man might be justified before God For this they judged was to be their own Righteousness Chap. 10.3 Their own Personal Righteousness consisting in their own Duties of Obedience they looked on as the only Righteousness whereon they might be justified before God This therefore they went about to establish as the Pharisees did Luke 18.11 12. And this mistake with their design thereon to establish their own Righteousness was the principal cause that made them reject the Righteousness of God as it is with many at this day What ever is done in us or performed by us as obedience unto God is our own Righteousness Though it be done in Faith and by the aids of Gods Grace yet is it subjectively ours and so far as it is a Righteousness it is our own But all Righteousness which is our own whatever is so far divers from the Righteousness by which we are to be justified before God as that the most earnest endeavor to establish it that is to render it such as by which we may be justified is an effectual means to cause us to refuse a submission unto and an acceptance of that whereby alone we may be so This ruined the Jews and will be the ruine of all that shall follow their example in
The next place I shall consider in the Epistle of this Apostle is 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption The design of the Apostle in these words is to manifest that whatever is wanting unto us on any account that we may please God live unto him and come to the injoyment of him that we have in and by Jesus Christ And this on the part of God from meer free and sovereign Grace as Ver. 26 27 28 29. do declare And we have all these things by vertue of our insition or implantation in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of or by him He by his Grace is the principal efficient cause hereof And the effect is that we in Christ Jesus that is ingrafted in him or united unto him as Members of his Mystical Body which is the constant sense of that expression in the Scripture And the benefits which we receive hereby are enumerated in the following words But first the way whereby we are made partakers of them or they are communicated unto us is declared who of God is made unto us It is so ordained of God that he himself shall be made or become all this unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the efficient cause as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did before But how is Christ thus made unto us of God or what act of God is it that is intended thereby Socinus says it is a General act of the providence of God whence it is come to pass or is so faln out that one way or other the Lord Christ should be said to be all this unto us But it is an especial Ordinance and Institution of Gods sovereign Grace and Wisdom designing Christ to be all this unto us and for us with actual Imputation thereon and nothing else that is intended Whatever interest therefore we have in Christ and what ever benefit we have by him it all depends on the sovereign Grace and constitution of God and not on any thing in our selves Whereas then we have no Righteousness of our own he is appointed of God to be our Righteousness and is made so unto us which can be no otherwise but that his Righteousness is made ours For he is made it unto us as he is likewise the other things mentioned so as that all boasting that is in our selves should be utterly excluded and that he that glorieth should glory in the Lord Ver. 29 31. Now there is such a Righteousness or such a way of being righteous whereon we may have somewhat to Glory Rom 4.2 And which doth not exclude boasting Chap. 3.27 And this cannot possibly be but when our Righteousness is inherent in us For that however it may be procured or purchased or wrought in us is yet our own so far as any thing can be our own whilest we are Creatures This kind of Righteousness therefore is here excluded And the Lord Christ being so made Righteousness unto us of God as that all boasting and glorying on our part or in our selves may be excluded yea being made so for this very end that so it should be it can be no otherwise but by the Imputation of his Righteousness unto us For thereby is the Grace of God the honor of his Person and Mediation exalted and all occasion of glorying in our selves utterly prescinded We desire no more from this testimony but that whereas we are in our selves destitute of all Righteousness in the sight of God Christ is by a gracious act of Divine Imputation made of God Righteousness unto us in such a way as that all our glorying ought to be in the Grace of God and the Righteousness of Christ himself Bellarmine attempts three Answers unto this Testimony the two first whereof are coincident and in the third being on the rack of Light and Truth he confesseth and grants all that we plead for 1. He says That Christ is said to be our Righteousness because he is the efficient cause of it as God is said to be our strength and so there is in the words a Metonymy of the effect for the cause And I say it is true That the Lord Christ by his Spirit is the efficient cause of our Personal Inherent Righteousness By his Grace it is effected and wrought in us he renews our natures into the Image of God and without him we can do nothing So that our habitual and actual Rightousness is from him But this Personal Righteousness is our Sanctification and nothing else And although the same internal habit of Inherent Grace with operations suitable thereunto be sometimes called our Sanctification and sometimes our Righteousness with respect unto those operations yet is it never distinguished into our Sanctification and our Righteousness But his being made Righteousness unto us in this place is absolutely distinct from his being made Sanctification unto us which is that Inherent Righteousness which is wrought in us by the Spirit and Grace of Christ. And his working Personal Righteousness in us which is our Sanctification and the Imputation of his Righteousness unto us whereby we are made righteous before God are not only consistent but the one of them cannot be without the other 2. He pleads That Christ is said to be made Righteousness unto us as he is made Redemption Now he is our Redemption because he hath redeemed us So is he said to be made Righteousness unto us because by him we become righteous or as another speaks Because by him alone we are justified This is the same plea with the former namely that there is a metonymy of the effect for the cause in all these expressions yet what cause they intend it to be who expound the words By him alone we are justified I do not understand But Bellarmine is approaching yet nearer the Truth for as Christ is said to be made of God Redemption unto us because by his Blood we are redeemed or freed from Sin Death and Hell by the ransome he paid for us or have redemption through his Blood even the forgiveness of sins So he is said to be made Righteousness unto us because through his Righteousness granted unto us of God as Gods making him to be Righteousness unto us and our becoming the Righteousness of God in him and the Imputation of his Righteousness unto us that we may be righteous before God are the same we are justified His third answer as was before observed grants the whole of what we plead For it is the same which he gives unto Jere. 23.6 which place he conjoyns with this as of the same sense and importance giving up his whole cause in satisfaction unto them in the words before transcribed Lib. 2. cap. 10. Socinus Prefaceth his Answer unto this Testimony with an Admiration That any should make use of it or plead it in this cause it is so impertinent unto the purpose And
whilest we know but in part and Prophesie but in part yet I must say that in my Judgment the usual solution of this appearing difficulty securing the Doctrine of Justification by Faith through the Imputation of the Righteousness of Christ from any concernment or contradiction in the Discourse of St. James Chap. 2. v. 14. to the end hath not been in the least impeached not hath had any new difficulty put upon it in some late Discourses to that purpose I should therefore utterly forbear to speak any thing hereof but that I suppose it will be expected in a Discourse of this nature and do hope that I also may contribute some light unto the clearing and vindication of the Truth To this purpose it may be observed That 1. It is taken for granted on all hands that there is no real repugnancy or contradiction between what is delivered by these two Apostles For if that were so the writings of one of them must be Pseudepigrapha or falsly ascribed unto them whose names they bear and uncanonical as the Authority of the Epistle of James hath been by some both of old and of late highly but rashly questioned Wherefore their words are certainly capable of a just Reconciliation That we cannot any of us attain thereunto or that we do not agree therein is from the darkness of our own minds the weakness of our understandings and with too many from the power of prejudices 2. It is taken also for granted on all other occasions that when there is an appearance of Repugnancy or contradiction in any places of Scripture if some or any of them do treat directly designedly and largely about the matter concerning which there is a seeming repugnancy or contradiction and others or any other speak of the same things only Obiter occasionally transiently in order unto other ends the truth is to be learned stated and fixed from the former places Or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends is as unto that truth to be taken from and accommodated unto those other places wherein it is the design and purpose of the Holy Penman to declare it for its own sake and to guide the Faith of the Church therein And there is not a more rational and natural Rule of the interpretation of Scripture among all them which are by common consent agreed upon 3. According unto this Rule it is unquestionable that the Doctrine of Justification before God is to be learned from the writings of the Apostle Paul and from them is light to be taken into all other places of Scripture where it is occasionally mentioned Especially it is so considering how exactly this Doctrine represents the whole Scope of the Scripture and is witnessed unto by particular Testimonies occasionally given unto the same truth without number For it must be acknowledged that he wrote of this subject of our Justification before God on purpose to declare it for its own sake and its use in the Church and that he doth it fully largely and frequently in a constant Harmony of expressions And he owns those Reasons that pressed him unto fulness and accuracy herein 1 The importance of the Doctrine it self This he declares to be such as that thereon our Salvation doth immediately depend and that it was the hinge whereon the whole Doctrine of the Gospel did turn Articulus stantis aut cadentis-Ecelesiae Gal. 2.16 21. Chap. 5.4 5. 2 The plausible and dangerous opposition that was then made unto it This was so managed and that with such specious pretences as that very many were prevailed on and turned from the truth by it as it was with the Galatians and many detained from the Faith of the Gospel out of a dislike unto it Rom. 10.3 4. What care and diligence this requireth in the Declaration of any truth is sufficiently known unto them who are acquainted with these things What zeal care and circumspection it stirred up the Apostle unto is manifest in all his writings 3 The Abuse which the corrupt nature of man is apt to put upon this Doctrine of Grace and which some did actually pervert it unto This also himself takes notice of and througly vindicates it from giving the least countenance unto such wrestings and impositions Certainly never was there a greater necessity incumbent on any person fully and plainly to teach and declare a Doctrine of truth than was on him at that time in his circumstances considering the place and duty that he was called unto And no reason can be imagined why we should not principally and in the first place learn the truth herein from his declaration and vindication of it if withal we do indeed believe that he was Divinely inspired and Divinely guided to reveal the truth for the information of the Church As unto what is delivered by the Apostle James so far as our Justification is included therein things are quite otherwise He doth not undertake to declare the Doctrine of our Justification before God but having another design in hand as we shall see immediately he vindicates it from the abuse that some in those days had put it unto as other Doctrines of the Grace of God which they turn'd into licentiousness Wherefore it is from the writings of the Apostle Paul that we are principally to learn the truth in this matter and unto what is by him plainly declared is the interpretation of other places to be accommodated 4. Some of late are not of this mind They contend earnestly that Paul is to be interpreted by James and not on the contrary And unto this end they tell us that the Writings of Paul are obscure that sundry of the antients take notice thereof that many take occasion of errors from them with sundry things of an alike nature indeed scandalous to Christian Religion And that James writing after him is presumed to give an interpretation unto his sayings which are therefore to be expounded and understood according unto that interpretation Ans. 1 As to the vindication of the Writings of St. Paul which begin now to be frequently reflected on with much severity which is one effect of the secret prevalency of the Atheism of these days as there is no need of it so it is designed for a more proper place Only I know not how any person that can pretend the least acquaintance with Antiquity can plead a passage out of Irenaeus wherein he was evidently himself mistaken or a rash word of Origen or the like in derogation from the perspicuity of the Writings of this Apostle when they cannot but know how easie it were to overwhelm them with Testimonies unto the contrary from all the famous Writers of the Church in several ages And as for instance in one Chrysostome in forty places gives an account why some men understood not his Writings which in themselves were so gloriously evident and perspicuous so for their satisfaction I shall refer them only
Heb. 6.18 Who have fled for Refuge to lay hold on the hope set before us Prov. 18.10 Hence some have defined Faith to be perfugium animae the flight of the Soul unto Christ for Deliverance from Sin and Misery And much light is given unto the Understanding of the thing intended thereby For herein it is supposed that he who believeth is antecedently thereunto convinced of his lost condition and that if he abide therein he must perish eternally that he hath nothing of himself whereby he may be delivered from it that he must betake himself unto somewhat else for Relief that unto this end he considereth Christ as set before him and proposed unto him in the Promise of the Gospel that he judgeth this to be an holy a safe way for his Deliverance and Acceptance with God as that which hath the Characters of all Divine Excellencies upon it hereon he flyeth unto it for Refuge that is with diligence and speed that he perish not in his present Condition he betakes himself unto it by placing his whole Trust and Affiance thereon And the whole Nature of our Justification by Christ is better declared hereby unto the supernatural Sense and Experience of Believers than by an hundred Philosophical Disputations about it 5. The Terms and Notions by which it is expressed under the Old Testament are leaning on God Micah 3.11 or Christ Cant. 8.5 rolling or casting our selves and our burthen on the Lord Psal. 22.8 Psal. 37.5 The Wisdom of the Holy Ghost in which Expressions hath by some been prophanely derided Resting on God or in him 2 Chron. 14.11 Psal. 37.7 Cleaving unto the Lord Deut. 4.4 Acts 11.15 as also by Trusting Hoping and Waiting in Places innumerable And it may be observed that those who acted Faith as it is thus expressed do every where declare themselves to be lost hopeless helpless desolate poor Orphans whereon they place all their hope and expectation on God alone All that I would infer from these things is that the Faith whereby we believe unto the Justification of life or which is required of us in a way of Duty that we may be justified is such an Act of the whole Soul whereby convinced Sinners do wholly go out of themselves to rest upon God in Christ for Mercy Pardon Life Righteousness and Salvation with an acquiescency of Heart therein which is the whole of the Truth pleaded for CHAP. XVI The Truth pleaded farther confirmed by Testimonies of Scripture Jer. 23.6 THat which we now proceed unto is the consideration of those Express Testimonies of Scripture which are given unto the Truth pleaded for and especially of those places where the Doctrine of the Justification of Sinners is expresly and designedly handled From them it is that we must learn the Truth and into them must our Faith be resolved unto whose Authority all the arguings and Objections of men must give place By them is more light conveyed into the understandings of Believers than by the most subtle Disputations And it is a thing not without scandal to see among Protestants whole Books written about Justification wherein scarce one Testimony of Scripture is produced unless it be to find out Evasions from the force of them And in particular whereas the Apostle Paul hath most fully and expresly as he had the greatest occasion so to do declared and vindicated the Doctrine of Evangelical Justification not a few in what they write about it are so far from declaring their Thoughts and Faith concerning it out of his Writings as that they begin to reflect upon them as obscure and such as give occasion unto dangerous mistakes and unless as was said to answer and except against them upon their own corrupt Principles seldom or never make mention of them As though we were grown wiser than he or that Spirit whereby he was inspired guided acted in all that he wrote But there can be nothing more Alien from the genius of Christian Religion than for us not to endeavour humbly to learn the Mystery of the Grace of God herein in the Declaration of it made by him But the foundation of God standeth sure what course soever men shall be pleased to take into their Profession of Religion For the Testimonies which I shall produce and insist upon I desire the Reader to observe 1. That they are but some of the many that might be pleaded unto the same purpose 2. That those which have been or yet shall be alledged on particular occasions I shall wholly omit and such are most of them that are given unto this Truth in the Old Testament 3. That in the Exposition of them I shall with what diligence I can attend 1. Unto the Analogy of Faith that is the manifest scope and design of the Revelation of the Mind and will of God in the Scripture And that this is to exalt the Freedom and riches of his own Grace the Glory and Excellency of Christ and his Mediation to discover the woful lost forlorn condition of man by Sin to debase and depress every thing that is in and of our selves as to the attaining Life Righteousness and Salvation cannot be denied by any who have their senses exercised in the Scriptures 2. Unto the Experience of them that do believe with the condition of them who seek after Justification by Jesus Christ. In other things I hope the best helps and Rules of the interpretation of the Scripture shall not be neglected There is weight in this case deservedly laid on the name of the Lord Jesus Christ the Son of God as promised and given unto us namely the Lord our Righteousness Jer. 23.6 As the name Jehovah being given and ascribed unto him is a full indication of his Divine person so the addition of his being our Righteousness sufficiently declares that in and by him alone we have Righteousness or are made righteous So was he typed by Melchisedec as first the King of Righteousness then the King of Peace Heb. 7.2 For by his Righteousness alone have we Peace with God Some of the Socinians would evade this Testimony by observing that Righteousness in the Old Testament is used sometimes for Benignity Kindness and Mercy and so they suppose it may be here But the most of them avoiding the palpable absurdity of this imagination refer it to the Righteousness of God in deliverance and vindication of his people So Brennius briefly Ita vocatur quia Dominus per manum ejus judicium justitiam faciet Israeli But these are evasions of bold men who care not so they may say somewhat whether what they say be agreeable to the Analogy of Faith or the plain words of the Scripture Bellarmine who was more wary to give some appearance of Truth unto his answers first gives other reasons why he is called the Lord our Righteousness and then whether unawares or over-powered by the evidence of Truth grants that sense of the words which contains the whole of the cause we plead