being supplied by some to comply with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ensues And this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar unto this Apostle being no where used in the New Testament nor it may be in any other Author but by him And he useth it expresly 1 Epist. 2.29 and Chap. 3.7 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly contain what is here expressed 2 To be justified as the word is rendred by the vulgar let him be justified more as it must be rendred if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retained respects an act of God which neither in its beginning nor continuation is prescribed unto us as a duty nor is capable of increase in degrees as we shall shew afterwards 3 Men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally from inherent Righteousness and if the Apostle had intended Justification in this place he would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things prefer the Complutensian Syriack and Arabick before the vulgar reading of this place If the vulgar reading be retained no more can be intended but that he who is Righteous should so proceed in working Righteousness as to secure his justified estate unto himself and to manifest it before God and the World Now whereas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used 36 times in the New Testament these are all the places whereunto any exception is put in against their Forensick signification And how ineffectual these exceptions are is evident unto any impartial Judge Some other Considerations may yet be made use of and pleaded to the same purpose Such is the opposition that is made between Justification and Condemnation So is it Isa. 50.8 9. Prov. 17.15 Rom. 5.16 18. Chap. 8.33 34. and in sundry other places as may be observed in the preceding enumeration of them Wherefore as Condemnation is not the infusing of an habit of wickedness into him that is condemned nor the making of him to be inherently wicked who was before Righteous but the passing a sentence upon a man with respect unto his wickedness no more is Justification the change of a person from inherent unrighteousness unto Righteousness by the infusion of a principle of Grace but a sentential Declaration of him to be Righteous Moreover the thing intended is frequently declared in the Scripture by other aequivalent terms which are absolutely exclusive of any such sense as the infusion of an habit of Righteousness So the Apostle expresseth it by the Imputation of Righteousness without Works Rom. 4.6 11. And calls it the Blessedness which we have by the pardon of sin and the covering of Iniquity in the same place So it is called Reconciliation with God Rom. 5.9 10. To be justified by the Blood of Christ is the same with being Reconciled by his Death Being now justified by his Blood we shall be saved from wrath by him For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his life See 2 Cor. 5.20 21. Reconciliation is not the infusion of an habit of Grace but the effecting of peace and love by the removal of all enmity and causes of offence To save and Salvation are used to the same purpose He shall save his people from their sins Matth. 1.21 is the same with by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 13.39 That of Gal. 2.16 We have believed that we might be justified by the Faith of Christ and not by the Works of the Law is the same with Act. 15.11 But we believe that through the Grace of our Lord Jesus Christ we shall be saved even as they Ephes. 2.8 9. By Grace ye are saved through Faith and not of Works is so to be justified So it is expressed by pardon or the Remission of Sins which is the effect of it Rom. 4.5 6. By receiving the Atonement Chap. 5.11 not coming into Judgment or Condemnation Joh. 5.24 Blotting out sins and Iniquities Isa. 43.25 Psal. 51.9 Isa. 44.22 Jer. 18.23 Act. 3.19 Casting them into the bottom of the Sea Micah 7.19 and sundry other expressions of an alike importance The Apostle declaring it by its effects says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall be made Righteous Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who on a juridical Trial in open Court is absolved and declared Righteous And so it may be observed that all things concerning Justification are proposed in the Scripture under a juridical Scheme or Forensick Tryal and Sentence As 1 A judgment is supposed in it concerning which the Psalmist prays that it may not proceed on the terms of the Law Psal. 143.2 2 The Judge is God himself Isa. 50.7 8. Rom. 8.33 3 The Tribunal whereon God sits in Judgment is the Throne of Grace Heb. 4.16 Therefore will the Lord wait that he may be gracious unto you and therefore vvill he be exalted that he may have mercy upon you for the Lord is a God of Judgment Isa. 30.18 4 A Guilty person This is the Sinner who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so guilty of sin as to be obnoxious to the Judgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Chap. 1.32 whose mouth is stopped by Conviction 5 Accusers are ready to propose and promote the charge against the guilty person These are the Law Joh. 5.45 and Conscience Rom. 2.15 and Sathan also Zach. 3.2 Rev. 12.10 6 The Charge is admitted and drawn up into an Hand-vvriting in form of Law and is laid before the Tribunal of the Judge in Bar to the Deliverance of the Offender Col. 2.14 7 A Plea is prepared in the Gospel for the guilty person And this is Grace through the Blood of Christ the Ransome paid the Atonement made the Eternal Righteousness brought in by the Surety of the Covenant Rom. 3.23 24 25. Dan. 9.24 Eph. 1.7 8 Hereunto alone the Sinner betakes himself renouncing all other Apologies or defensatives whatever Psal. 130.2 3. Psal. 143.2 Job 9.2 3. Chap. 42.5 6 7. Luk. 18.13 Rom. 3.24 25. Chap. 5.11 16 17 18 19. Chap. 8.1 2 3. ver 32.33 Isa. 53.5 6. Heb. 9.13 14 15. Chap. 10.1 2 3 4 5 6 7 8 9 10 11 12 13. 1 Pet. 2.24 1 Joh. 1.7 Other Plea for a Sinner before God there is none He who knoweth God and himself will not provide or betake himself unto any other Nor will he as I suppose trust unto any other defence were he sure of all the Angels in Heaven to plead for him 9 To make this Plea effectual we have an Advocate with the Father and he pleads his own propitiation for us 1 Joh. 2.1 2. 10 The Sentence hereon is Absolution on the account of the Ransome Blood or Sacrifice and Righteousness of Christ with Acceptation into favour as persons approved of God Job
the Souls and Consciences of them that are justified or others that is the Church and the World And each of these have the name of Justification assigned unto them though our real Justification before God be always one and the same But a man may be really justified before God and yet not have the evidence or assurance of it in his own mind Wherefore that evidence or assurance is not of the nature or essence of that Faith whereby we are Justified nor doth necessarily accompany our Justification But this Manifestation of a mans own Justification unto himself although it depends on many especial causes which are not necessary unto his Justification absolutely before God is not a second Justification when it is attained but only the Application of the former unto his Conscience by the Holy Ghost There is also a Manifestation of it with respect unto others which in like manner depends on other causes then doth our Justification before God absolutely yet is it not a second Justification For it depends wholly on the visible effects of that Faith whereby we are justified as the Apostle James instructs us yet is it only our single Justification before God evidenced and declared unto his Glory the benefit of others and encrease of our own Reward There is also a twofold Justification before God mentioned in the Scripture 1 By the works of the Law Rom. 2.13 chap. 10.5 Matth. 19.15 16 17 18 19. Hereunto is required an absolute conformity unto the whole Law of God in our natures all the faculties of our Souls all the principles of our moral operations with perfect actual Obedience unto all its commands in all instances of Duty both for matter and manner For he is cursed who continueth not in all things that are written in the Law to do them And he that breaks any one Commandment is guilty of the breach of the whole Law Hence the Apostle concludes that none can be Justified by the Law because all have sinned 2 There is a Justification by Grace through Faith in the Blood of Christ whereof we treat And these ways of Justification are contrary proceeding on terms directly contradictory and cannot be made consistent with or subservient one to the other But as we shall manifest afterwards the confounding of them both by mixing them together is that which is aimed at in this distinction of a first and second Justification But whatever respects it may have that Justification which we have before God in his sight through Jesus Christ is but one and at once full and compleat and this distinction is a vain and fond invention For 1. As it is explained by the Papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us but only the infusion of an habit of Charity When that is done all that remains with respect unto our Salvation is to be wrought by our selves Christ hath only merited the first Grace for us that we therewith and thereby may merit life eternal The merit of Christ being confined in its effect unto the first Justification it hath no immediate influence into any Grace Priviledge Mercy or Glory that follow thereon but they are all effects of that second Justification which is purely by works But this is openly contrary unto the whole tenor of the Scripture For although there be an order of Gods appointment wherein we are to be made partakers of Evangelical Priviledges in Grace and Glory one before another yet are they all of them the immediate effects of the death and obedience of Christ who hath obtained for us eternal Redemption Heb. 9.12 and is the Authour of eternal Salvation unto all that do obey him Chap. 5.9 Having by one offering for ever perfected them that are Sanctified And those who allow of a secondary if not of a second Justification by our own inherent personal Righteousnesses are also guilty hereof though not in the same degree with them For whereas they ascribe unto it our acquitment from all charge of Sin after the first Justification and a Righteousness accepted in Judgment in the Judgment of God as if it were compleat and perfect whereon depends our final Absolution and Reward it is evident that the immediate efficacy of the satisfaction and merit of Christ hath its bounds assigned unto it in the first Justification which whether it be taught in the Scripture or no we shall afterwards enquire 2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace as unto the merit and procurement of spiritual and eternal good than unto the Blood of Christ. For that only procures the first Grace and Justification for us Thereof alone it is the meritorious cause or as others express it we are made partakers of the effects of it in the pardon of Sins past But by vertue of this Grace we do our selves obtain procure or merit another a second a compleat Justification the continuance of the favour of God and all the fruits of it with life eternal and Glory So do our works at least perfect and compleat the merit of Christ without which it is imperfect And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness as also final Justification before God as the pleadable cause of it do follow their steps unto the best of my understanding But such things as these may be disputed in debates of which kind it is incredible almost what influence on the minds of men Traditions Prejudices Subtilty of Invention and Arguing do obtain to divert them from real thoughts of the things about which they contend with respect unto themselves and their own condition If by any means such persons can be called home unto themselves and find leasure to think how and by what means they shall come to appear before the High God to be freed from the sentence of the Law and the Curse due to Sin to have a pleadable Righteousness at the Judgment Seat of God before which they stand especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness will sink in their minds like Water at the return of the Tide and leave nothing but Mud and Defilement behind them 3. This Distinction of two Justifications as used and improved by those of the Roman Church leaves us indeed no Justification at all Something there is in the branches of it of Sanctification but of Justification nothing at all Their first Justification in the infusion of an habit or principle of Grace unto the expulsion of all habits of Sin is Sanctification and nothing else And we never did contend that our Justification in such a sense if any will take it in such a sense doth consist in the Imputation of the
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
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
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
Rule of all Inherent Moral or Spiritual Obedience What are the Works of the Law declared from the Scripture and the Argument thereby confirmed The nature of Justifying Faith further declared Pag. 400. CHAP. XV. Of Faith alone CHAP. XVI Testimonies of Scripture confirming the Doctrine of Justification by the Imputation of the Rightesness of Christ. Jere. 23.6 Explained and vindicated Pag. 419. CHAP. XVII Testimonies out of the Evangelists considered Design of our Saviours Sermon on the Mount The purity and penalty of the Law vindicated by him Arguments from thence Luk. 18.9 10 11 12 13. The Parable of the Pharisee and Publican explained and applied to the present Argument Testimonies out of the Gospel by John Chap. 3.14 15 16 17 18 c. Pag. 425. CHAP. XVIII Testimonies out of the Epistles of Paul the Apostle His design in the Fifth Chapter to the Romans That Design explained at large and applied to the present Argument Chap. 3.24 25 26. explained and the true sense of the words vindicated The Causes of Justification enumerated Apostolical Inferences from the consideration of them Chap. 4. Design of the Disputation of the Apostle therein Analysis of his Discourse Ver. 4 5. particularly insisted on their true sense vindicated What Works excluded from the Justification of Abraham Who it is that worketh not In what sense the ungodly are justified All Men ungodly antecedently unto their Justification Faith alone the means of Justification on our part Faith it self absolutely considered not the Righteousness that is imputed unto us Proved by sundry Arguments Pag. 431. Chap. 5. Ver. 12 13 14 15 16 17 18. Boasting excluded in our selves asserted in God The design and sum of the Apostles Argument Objection of Socinus removed Comparison between the two Adams and those that derive from them Sin entered into the World What Sin intended Death what it compriseth What intended by it The sense of those words in as much or in whom all have sinned cleared and vindicated The various oppositions used by the Apostle in this Discourse Principally between Sin or the Fall and the Free Gift Between the disobedience of the one and the obedience of another Judgment on the one hand and Justification unto Life on the other The whole Context at large explained and the Argument for Justification by the Imputation of the Righteousness of Christ fully confirmed P. 464. Chap. 10. V. 3 4. explained and insisted on to the same purpose Pag. 489. 1 Cor. 1.30 Christ how of God made Righteousness unto us Answer of Bellarmine unto this Testimony removed That of Socinus disproved True sense of the words evinced P. 497. 2 Cor. 5.21 In what sense Christ knew no sin Emphasis in that expression How he was made Sin for us By the Imputation of Sin unto him Mistakes of some about this expression Sense of the Antients Exception of Bellarmine unto this Testimony answered with other Reasonings of his to the same purpose P. 502. The Exceptions of others also removed Gal. 2.16 Pag. 513. Ephes. 2.8 9 10. Ephes. 2.8 9 10. Evidence of this Testemony Design of the Apostle from the beginning of the Chapter Method of the Apostle in the Declaration of the Grace of God Grace alone the cause of Deliverance from a State of Sin Things to be observed in the Assignation of the Causes of Spiritual Deliverance Grace how magnified by him Force of the Argument and evidence from thence State of the Case here proposed by the Apostle General determination of it By Grace ye are saved What it is to be saved inquired into The same as to be justified but not exclusively The causes of our Justification declared Positively and Negatively The whole secured unto the Grace of God by Christ and our Interest therein through Faith alone Works excluded What Works Not Works of the Law of Moses Not Works antecedent unto believing Works of true Believers Not only in opposition to the Grace of God but to Faith in us Argument from those words Reason whereon this exclusion of Works is founded To exclude Boasting on our part Boasting wherein it consists Inseparable from the Interest of Works in Justification Danger of it Confirmation of this Reason obviating an Objection The Objection stated If we be not justified by Works of what use are they answered Pag. 516. Phil. 3.8 9. Heads of Argument from this Testimony Design of the Context Righteousness the Foundation of Acceptance with God A twofold Righteousness considered by the Apostle Oppossite unto one another as unto the especial end inquired after Which of these he adhered unto his own Righteousness or the Righteousness of God declared by the Apostle with vehemency of speech Reasons of his earnestness herein The turning point whereon he left Judaism The opposition made unto this Doctrine by the Jews The weight of the Doctrine and unwillingness of Men to receive it His own sense of Sin and Grace Peculiar expressions used in this place for the Reasons mentioned concerning Christ. Concerning all things that are our own The choice to be made on the Case stated whether we will adhere unto our own Righteousness or that of Christs which are inconsistent as to the end of Justification Argument from this place Exceptions unto this Testimony and Argument from thence removed Our Personal Righteousness Inherent the same with respect unto the Law and Gospel External Righteousness only required by the Law an impious Imagination Works wrought before Faith only rejected The Exception removed Righteousness before Conversion not intended by the Apostle Pag. 256. CHAP. XIX Objections against the Doctrine of Justification by the Imputation of the Righteousness of Christ. Nature of these Objections Difficulty in discerning aright the sense of some Men in this Argument Justification by Works the end of all declension from the Righteousness of Christ. Objections against this Doctrine derived from a supposition thereof alone First principal Objection Imputed Righteousness overthrows the necessity of an holy Life This Objection as managed by them of the Church of Rome an open calumny How insisted on by some among our selves Socinus fierceness in this charge His foul dishonesty therein False charges on Mens opinions making way for the rash condemnation of their persons Iniquity of such censures The Objection rightly stated Sufficiently answered in the previous Discourses about the nature of Faith and force of Moral Law The nature and necessity of Evangelical Holiness elswhere pleaded Particular answers unto this Objection All who profess this Doctrine do not exemplifie it in their lives The most holy Truths have been abused None by whom this Doctrine is now denied exceed them in holiness by whom it was formerly professed and the power of it attested The contrary Doctrine not successful in the Reformation of the lives of Men. The best way to determine this difference The same Objection managed against the Doctrine of the Apostle in his own days Efficacious prejudices against this Doctrine in the minds of Men. The whole Doctrine of
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
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
only by works of Righteousness which men did themselves in Obedience unto the Commands of God but also by the strict observance of many Inventions of what they called the Church with an Ascription of a strange Efficacy to the same Ends unto missatical Sacrifices Sacramentals Absolutions Pennances Pilgrimages and other the like Superstitions Hereby they observed that the Consciences of men were kept in perpetual disquietments perplexities fears and bondage exclusive of that Rest Assurance and Peace with God through the Blood of Christ which the Gospel proclaims and tenders And when the Leaders of the People in that Church had observed this that indeed the ways and means which they proposed and presented would never bring the Souls of men to Rest nor give them the least Assurance of the pardon of sins they made it a part of their Doctrine that the belief of the pardon of our own sins and Assurance of the Love of God in Christ were false and pernicious For what should they else do when they knew well enough that in their way and by their propositions they were not to be attained Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this whether there be according unto and by the Gospel a state of Rest and assured Peace with God to be attained in this life And having all Advantages imaginable for the proof hereof from the very nature use and end of the Gospel from the Grace Love and Design of God in Christ from the Efficacy of his Mediation in his Oblation and Intercession they assigned these things to be the especial Object of Justifying Faith and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God through the blood of Christ as proposed in the Promises of the Gospel That is they directed the Souls of men to seek for peace with God the pardon of sin and a Right unto the Heavenly Inheritance by placing their sole Trust and Confidence in the mercy of God by Christ alone But yet withall I never read any of them I know not what others have done who affirmed that every true and sincere Believer always had a full Assurance of the Especial Love of God in Christ or of the pardon of his own sins though they plead that this the Scripture requires of them in a way of Duty and that this they ought to aim at the Attainment of And these things I shall leave as I find them unto the use of the Church For I shall not contend with any about the way and manner of expressing the Truth where the substance of it is retained That which in these things is aimed at is the Advancement and Glory of the Grace of God in Christ with the conduct of the Souls of men unto Rest and Peace with him Where this is attained or aimed at and that in the way of Truth for the substance of it variety of Apprehensions and Expressions concerning the same things may tend unto the useful exercise of the Faith and Edification of the Church Wherefore neither opposing nor rejecting what hath been delivered by others as their Judgments herein I shall propose my own thoughts concerning it not without some hopes that they may tend to communicate Light in the knowledge of the thing it self enquired into and the Reconciliation of some differences about it amongst Learned and Holy men I say therefore That the Lord Jesus Christ himself as the Ordinance of God in his work of Mediation for the Recovery and Salvation of lost sinners and as unto that End proposed in the Promise of the Gospel is the adequate proper Object of Justifying Faith or of saving Faith in its Work and Duty with respect unto our Justification The Reason why I thus state the Object of Justifying Faith is because it compleatly answers all that is ascribed unto it in the Scripture and all that the nature of it doth require What belongs unto it as Faith in general is here supposed and what is peculiar unto it as Justifying is fully expressed And a few things will serve for the Explication of the Thesis which shall afterwards be confirmed 1. The Lord Jesus Christ himself is asserted to be the proper Object of Justifying Faith For so it is required in all those Testimonies of Scripture where that Faith is declared to be our believing in him on his name our receiving of him or looking unto him whereunto the Promise of Justification and Eternal Life is annexed whereof afterwards See Joh. 1.12 chap. 3.16 36. chap. 6.29 47. chap. 7.38 chap. 15.25 Act. 10.41 Act. 13.38 39. Act. 16.31 Act. 26.18 c. 2. He is not proposed as the Object of our Faith unto the Justification of Life absolutely but as the Ordinance of God even the Father unto that end who therefore also is the immediate Object of Faith as Justifying in what respects we shall declare immediately So Justification is frequently ascribed unto Faith as peculiarly acted on him Joh. 5.24 He that believeth on him that sent me hath Everlasting Life and shall not come into Judgment but is passed from Death into Life And herein is comprized that Grace Love and Favour of God which is the principal moving cause of our Justification Rom. 3.23 24. Add hereunto Joh. 6.29 and the Object of Faith is compleat This is the Work of God that ye believe on him whom he hath sent God the Father as sending and the Son as sent that is Jesus Christ in the work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the Object of our Faith See 1 Pet. 1.21 3. That he may be the Object of our Faith whose general nature consisteth in Assent and which is the Foundation of all its other Acts He is proposed in the promises of the Gospel which I therefore place as concurring unto its compleat Object Yet do I not herein consider the Promises meerly as peculiar divine Revelations in which sense they belong unto the formal Object of Faith but as they contain propose and exhibit Christ as the Ordinance of God and the Benefits of his Mediation unto them that do believe There is an especial Assent unto the Promises of the Gospel wherein some place the nature and essence of Justifying Faith or of Faith in its Work and Duty with respect unto our Justification And so they make the Promises of the Gospel to be the proper Object of it And it cannot be but that in the Actings of Justifying Faith there is a peculiar Assent unto them Howbeit this being only an Act of the mind neither the whole nature nor the whole work of Faith can consist therein Wherefore so far as the Promises concur to the compleat Object of Faith they are considered materially also namely as they contain propose and exhibit Christ unto Believers And in that sense are they frequently affirmed in the Scripture to be the
Object of our Faith unto the Justification of Life Act. 2.39 Act. 26.6 Rom. 4.16 20. chap. 15.8 Gal. 3.16 18. Heb. 4.1 chap. 6.13 chap. 8.6 chap. 10.36 4. The End for which the Lord Christ in the Work of his Mediation is the Ordinance of God and as such proposed in the Promises of the Gospel namely the Recovery and Salvation of lost sinners belongs unto the Object of Faith as Justifying Hence the forgiveness of sin and Eternal Life are proposed in the Scripture as things that are to be believed unto Justification or as the Object of our Faith Math. 9.2 Act. 2.38 39. chap. 5.31 chap. 26.18 Rom. 3.25 chap. 4.7 8. Col. 2.13 Tit. 1.2 c. And whereas the Just is to live by his Faith and every one is to believe for himself or make an Application of the things believed unto his own behoof some from hence have affirmed the pardon of our own sins and our own Salvation to be the proper Object of Faith and indeed it doth belong thereunto when in the way and order of God and the Gospel we can attain unto it 1. Cor. 15.3 4. Gal. 2.20 Ephes. 1.6 7. Wherefore asserting the Lord Jesus Christ in the Work of his Mediation to be the Object of Faith unto Justification I include therein the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the means of communicating Christ and the benefit of his Mediation unto us And all these things are so united so intermixed in their mutual Relations and Respects so concatenated in the purpose of God and the Declaration made of his Will in the Gospel as that the Believing of any one of them doth virtually include the belief of the rest And by whom any one of them is disbelieved they frustrate and make void all the rest and so Faith it self The due Consideration of these things solveth all the Difficulties that arise about the nature of Faith either from the Scripture or from the Experience of them that believe with respect unto its Object Many things in the Scripture are we said to believe with it and by it and that unto Justification But two things are hence evident 1 That no one of them can be asserted to be the compleat adequate Object of our Faith 2 That none of them are so absolutely but as they relate unto the Lord Christ as the Ordinance of God for our Justification and Salvation And this answereth the Experience of all that do truly believe For these things being united and made inseparable in the constitution of God all of them are virtually included in every one of them 1 Some fix their Faith and Trust principally on the Grace Love and Mercy of God especially they did so under the Old Testament before the clear Revelation of Christ and his Mediation So did the Psalmist Psal. 130.34 Psal. 33.18 19. And the Publican Luke 18.13 And these are in places of the Scripture innumerable proposed as the Causes of our Justification See Rom. 3.24 Ephes. 2.4 5 6 7 8. Tit. 3.5 6 7. But this they do not absolutely but with respect unto the Redemption that is in the Blood of Christ Dan. 9.17 Nor doth the Scripture any where propose them unto us but under that consideration See Rom. 3.24 25. Ephes. 1.6 7 8. For this is the cause way and means of the communication of that Grace Love and Mercy unto us 2 Some place and fix them principally on the Lord Christ his Mediation and the Benefits thereof This the Apostle Paul proposeth frequently unto us in his own Example See Gal. 2.20 Phil. 3.8 9 10. But this they do not absolutely but with respect unto the Grace and Love of God whence it is that they are given and communicated unto us Rom. 8.32 Joh. 3.16 Ephes. 1.6 7 8. Nor are they otherwise any where proposed unto us in the Scripture as the Object of our Faith unto Justification 3 Some in a peculiar manner fix their Souls in Believing on the Promises And this is exemplified in the Instance of Abraham Gen. 15.16 Rom. 4.20 And so are they proposed in the Scripture as the Object of our Faith Act. 2.39 Rom. 4.16 Heb. 4.1 2. chap. 6.12 13. But this they do not meerly as they are Divine Revelations but as they contain and propose unto us the Lord Christ and the Benefits of his Mediation from the Grace Love and Mercy of God Hence the Apostle disputes at large in his Epistle unto the Galatians That if Justification be any way but by the Promise both the Grace of God and the death of Christ are evacuated and made of none effect And the Reason is because the Promise is nothing but the way and means of the Communication of them unto us 4 Some fix their Faith on the things themselves which they aim at namely the pardon of sin and Eternal Life And these also in the Scripture are proposed unto us as the Object of our Faith or that which we are to believe unto Justification Psal. 130.4 Act. 26.18 Tit. 1.2 But this is to be done in its proper order especially as unto the Application of them unto our own Souls For we are no where required to believe them or our own Interest in them but as they are effects of Grace and Love of God through Christ and his Mediation proposed in the Promises of the Gospel Wherefore the Belief of them is included in the Belief of these and is in order of nature antecedent thereunto And the Belief of the forgiveness of sins and Eternal Life without the due Exercise of Faith in those Causes of them is but Presumption I have therefore given the entire Object of Faith as Justifying or in its Work and Duty with respect unto our Justification in compliance with the Testimonies of the Scripture and the Experience of them that believe Allowing therefore their proper place unto the Promises and unto the Effect of all in the pardon of sins and Eternal Life that which I shall farther confirm is That the Lord Christ in the Work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the proper adequate Object of Justifying Faith And the true nature of Evangelical Faith consisteth in the Respect of the Heart which we shall immediately describe unto the Love Grace and Wisdom of God with the Mediation of Christ in his Obedience with the Sacrifice Satisfaction and Attonement for sin which he made by his Blood These things are impiously opposed by some as inconsistent For the second Head of the Socinian Impiety is That the Grace of God and Satisfaction of Christ are opposite and inconsistent so as that if we allow of the one we must deny the other But as these things are so proposed in the Scripture as that without granting them both neither can be believed so Faith which respects them as subordinate namely the Mediation of
Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
And this must diligently be considered that by our regard by Faith unto the Blood the Sacrifice the Satisfaction of Christ we take off nothing from the free Grace Favour and Love of God 3. All those wherein the Wisdom of God in the contrivance of this way of Justification and Salvation is proposed unto us Ephes. 1.7 8. In whom we have Redemption through his blood the forgiveness of sins according to the Riches of his Grace wherein he hath abounded towards us in all Wisdom and Vnderstanding See chap. 3.10 11. 1 Cor. 1.24 The whole is comprized in that of the Apostle God was in Christ reconciling the World unto himself not imputing their Trespasses unto them 2 Cor. 5.19 All that is done in our Reconciliation unto God as unto the pardon of our sins and Acceptance with him unto Life was by the presence of God in his Grace Wisdom and Power in Christ designing and effecting of it Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life is considered as the Ordinance of God unto that End Hence the Love the Grace and the Wisdom of God in the sending and giving of him are comprised in that Object and not only the Actings of God in Christ towards us but all his Actings towards the Person of Christ himself unto the same End belong thereunto So as unto his Death God set him forth to be a Propitiation Rom. 3.24 He spared him not but delivered him up for us all Rom. 8.32 And therein laid all our sins upon him Isa. 53.6 So he was raised for our Justification Rom. 4.25 And our Faith is in God who raised him from the dead Rom. 10.9 And in his Exaltation Act. 5.31 Which things compleat the record that God hath given of his Son 1 Joh. 5.10 11 12. The whole is confirmed by the Exercise of Faith in prayer which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father Eph. 2.18 Our coming through him unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4.15 16. and through him as both an High Priest and Sacrifice Heb. 10.19 20 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 This answereth the Experience of all who know what it is to pray We come therein in the name of Christ by him through his Mediation unto God even the Father to be through his Grace Love and Mercy made partakers of what he hath designed and promised to communicate unto poor sinners by him And this represents the compleat Object of our Faith The due Consideration of these things will reconcile and reduce into a perfect Harmony whatever is spoken in the Scripture concerning the Object of Justifying Faith or what we are said to believe therewith For whereas this is affirmed of sundry things distinctly they can none of them be supposed to be the entire adequate Object of Faith But consider them all in their Relation unto Christ and they have all of them their proper place therein namely the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us The Reader may be pleased to take notice that I do in this place not only neglect but despise the late Attempt of some to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel exclusively unto them and that not only as what is noisome and impious in it self but as that also which hath not yet been endeavoured to be proved with any Appearance of Learning Argument or Sobriety CHAP. II. The Nature of Justifying Faith THat which we shall now enquire into is the Nature of Justifying Faith or of Faith in that Act and Exercise of it whereby we are justified or whereon Justification according unto Gods Ordination and Promise doth ensue And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it as it is sincere Faith in general as also of what is required previously thereunto as unto its especial Nature Work and Duty in our Justification For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture wherein the Rule of our Duty is prescribed that any one doth or can truly believe with Faith unto Justification in whom the Work of Conviction before described hath not been wrought All Descriptions or Definitions of Faith that have not a respect thereunto are but vain speculations And hence some do give us such Definitions of Faith as it is hard to conceive that they ever asked of themselves what they do in their Believing on Jesus Christ for Life and Salvation The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel as proceeding from the Grace Wisdom and Love of God with its Acquiescency therein as unto its own Concernment and Condition There needs no more for the Explanation of this Declaration of the Nature of Faith than what we have before proved concerning its Object and what may seem wanting thereunto will be fully supplied in the ensuing Confirmation of it The Lord Christ and his Mediation as the Ordinance of God for the Recovery Life and Salvation of sinners is supposed as the Object of this Faith And they are all considered as an Effect of Wisdom Grace Authority and Love of God with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office Hereunto he constantly refers all that he did and suffered with all the Benefits redounding unto the Church thereby Hence as we observed before sometimes the Grace or Love or especial Mercy of God sometimes his actings in or towards the Lord Christ himself in sending him giving him up unto Death and raising him from the dead are proposed as the Object of our Faith unto Justification But they are so always with respect unto his Obedience and the Atonement that he made for sin Neither are they so altogether absolutely considered but as proposed in the Promises of the Gospel Hence a sincere Assent unto the divine Veracity in those Promises is included in this Approbation What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads 1 The Declaration of its contrary or the nature of privative unbelief upon the proposal of the Gospel For these things do mutually illustrate one another 2 The Declaration of the Design and End of God in and
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
unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things are sufficiently manifest And whence it appears how little force there is in that Argument which some pretend to be of so great weight in this cause As every one they say shall be judged of God at the last day in the same way and manner or on the same Ground is he justified of God in this life But by Works and not by Faith alone every one shall be judged at the last day Wherefore by Works and not by Faith alone every one is justified before God in this life For 1. It is no where said that we shall be judged at the last day ex operibus but only that God will render unto men secundum opera But God doth not justifie any in this life secundum opera Being justified freely by his Grace And not according to the Works of Righteousness which we have done And we are every where said to be justified in this life ex fide per fidem but no where propter fidem or that God justifieth us secundum fidem by Faith but not for our Faith nor according unto our Faith And we are not to depart from the expressions of the Scripture where such a difference is constantly observed 2. It is somewhat strange that a man should be judged at the last day and justified in this life just in the same way and manner that is with respect unto Faith and Works when the Scripture doth constantly ascribe our Justification before God unto Faith without Works and the Judgment at the last day is said to be according unto Works without any mention of Faith 3. If Justification and eternal Judgment proceed absolute-on the same Grounds Reasons and Causes then if men had not done what they shall be condemned for doing at the last day they should have been justified in this life But many shall be condemned only for sins against the light of nature Rom. 2.12 as never having the written Law or Gospel made known unto them Wherefore unto such persons to abstain from sins against the light of nature would be sufficient unto their Justification without any knowledge of Christ or the Gospel 4. This Proposition that God pardons men their Sins gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works is not only foraign to the Gospel but contradictory unto it and destructive of it as contrary unto all express Testimonies of the Scripture both in the old Testament and the new where these things are spoken of But that God judgeth all men and rendreth unto all men at the last Judgment according unto their Works is true and affirmed in the Scripture 5. In our Justification in this life by Faith Christ is considered as our Propitiation and Advocate as he who hath made Atonement for sin and brought in everlasting Righteousness But at the last day and in the last Judgment he is considered only as the Judge 6. The end of God in our Justification is the Glory of his Grace Eph. 1.6 But the end of God in the last Judgment is the Glory of his remunerative Righteousness 2 Tim. 4.8 7. The Representation that is made of the final Judgment Math. 7. and Chap. 25. is only of the visible Church And therein the plea of Faith as to the profession of it is common unto all and is equally made by all Upon that plea of Faith it is put unto the trial whether it were sincere true Faith or no or only that which was dead and barren And this trial is made solely by the fruits and effects of it and otherwise in the publick declaration of things unto all it cannot be made Otherwise the Faith whereby we are justified comes not into Judgment at the last day See Joh. 5.24 with Mark 16.16 CHAP. VII Imputation and the Nature of it with the Imputation of the Righteousness of Christ in particular THe first express Record of the Justification of any sinner is of Abraham Others were justified before him from the Beginning and there is that affirmed of them which sufficiently evidenceth them so to have been But this Prerogative was reserved for the Father of the Faithful that his Justification and the express way and manner of it should be first entered on the Sacred Record So it is Gen. 15.6 He believed in the Lord and it was counted unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him or imputed unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was counted reckoned imputed And it was not written for his sake alone that it was imputed unto him but for us also unto whom it shall be imputed if we believe Rom. 4.23 24. Wherefore the first express Declaration of the nature of Justification in the Scripture affirms it to be by Imputation The Imputation of somewhat unto Righteousness And this done in that place and instance which is Recorded on purpose as the president and example of all those that shall be justified As he was justified so are we and no otherwise Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel And besides there was from the first a strong and Dangerous Opposition made unto it For this matter of Justification the Doctrine of it and what necessarily belongs thereunto was that whereon the Jewish Church broke off from God refused Christ and the Gospel perishing in their sins as is expresly declared Rom. 9.31 10.3 4. And in like manner a dislike of it an Opposition unto it ever was and ever will be a principle and cause of the Apostasie of any professing Church from Christ and the Gospel that falls under the power and deceit of them as it fell out afterwards in the Churches of the Galatians But in this state the Doctrine of Justification was fully declared stated and vindicated by the Apostle Paul in a peculiar manner And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation or that our Justification consists in the non-Imputation of sin and the Imputation of Righteousness But yet although the first Recorded instance of Justification and which was so recorded that it might be an example and represent the Justification of all that should be justified unto the end of the World is expressed by Imputation and Righteousness imputed and the Doctrine of it in that great case wherein the eternal welfare of the Church of the Jews or their ruine was concerned is so expressed by the Apostle yet is it so fallen out in our days that nothing in Religion is more maligned more reproached more despised then the Imputation of Righteousness unto us or an Imputed Righteousness A putative Righteousness the
sympathy in the same body seeing that being the Word of God he would take the form of a Servant and be joyned unto the common habitation of us all in the same nature took the sorrows or labours of the suffering members on him and made all their Infirmities his own and according to the Laws of humanity in the same body bare our sorrow and labour for us And the Lamb of God did not only these things for us but he underwent torments and was punished for us that which he was no ways exposed unto for himself but we were so by the multitude of our sins and thereby he became the cause of the pardon of our sins namely because he underwent Death Stripes Reproaches translating the thing which we had deserved unto himself and was made a Curse for us taking unto himself the Curse that was due to us For what was he but a substitute for us a price of Redemption for our Souls In our person therefore the Oracle speaks whilst freely uniting himself unto us and us unto himself and making our sins or passions his own I have said Lord be merciful unto me heal my Soul for I have sinned against thee That our sins were transferred unto Christ and made his that thereon he underwent the punishment that was due unto us for them and that the Ground hereof whereinto its Equity is resolved is the Vnion between him and us is fully declared in this Discourse So saith the Learned and Pathetical Author of the Homilies on Math. 5. in the works of Chrysostom Hom. 54. which is the last of them In carne sua omnem carnem suscepit crucifixus omnem carnem crucifixit in se. He speaks of the Church So they speak often others of them that he bare us that he took us with him on the Cross that we were all crucified in him as Prospher He is not saved by the Cross of Christ who is not crucified in Christ. Resp. ad cap. Gal. cap. 9. This then I say is the Foundation of the Imputation of the sins of the Church unto Christ namely that he and it are one Person the Grounds whereof we must enquire into But hereon sundry Discourses do ensue and various Enquiries are made What a Person is in what sense and how many senses that word may be used what is the true notion of it what is a natural Person what a legal civil or political Person in the Explication whereof some have fallen into mistakes And if we should enter into this Field we need not fear matter enough of debate and altercation But I must needs say that these things belong not unto our present occasion nor is the Union of Christ and the Church illustrated but obscured by them For Christ and Believers are neither one natural Person nor a legal or political Person nor any such Person as the Laws Customs or Usages of men do know or allow of They are one mystical Person whereof although there may be some imperfect Resemblances found in natural or political Unions yet the Union from whence that Denomination is taken between him and us is of that nature and ariseth from such Reasons and Causes as no Personal Vnion among men or the Vnion of many persons hath any concernment in And therefore as to the Representation of it unto our weak understandings unable to comprehend the depth of Heavenly mysteries it is compared unto Vnions of divers kinds and natures So is it represented by that of Man and Wife not unto those mutual affections which give them only a moral Vnion but from the extraction of the first Woman from the flesh and bone of the first man and the Institution of God for the Individual Society of Life thereon This the Apostle at large declares Ephes. 5.25 26 27 28 29 30 31 32. Whence he concludes that from the Union thus represented we are members of his Body of his flesh and of his bone ver 30. or have such a Relation unto him as Eve had to Adam when she was made of his flesh and bone and so was one flesh with him So also it is compared unto the Union of the Head and Members of the same natural Body 1 Cor. 12.12 and unto a political Vnion also between a Ruling or political Head and its political Members but never exclusively unto the Union of a natural Head and its Members comprized in the same Expression Ephes. 4.15 Col. 2.19 And so also unto sundry things in nature as a Vine and its Branches Joh. 15.1 2 3. And it is declared by the Relation that was between Adam and his posterity by Gods Institution and the Law of Creation Rom. 5.12 c. And the Holy Ghost by representing the Union that is between Christ and Believers by such a variety of Resemblances in things agreeing only in the common or general notion of Vnion on various Grounds doth sufficiently manifest that it is not of nor can be reduced unto any one kind of them And this will yet be made more evident by the consideration of the Causes of it and the Grounds whereinto it is resolved But whereas it would require much time and diligence to handle them at large which the mention of them here being occasional will not admit I shall only briefly refer unto the Heads of them 1. The first spring or cause of this Vnion and of all the other causes of it lieth in that eternal compact that was between the Father and the Son concerning the Recovery and Salvation of fallen mankind Herein among other things as the effects thereof the Assumption of our nature the foundation of this Union was designed The nature and terms of this Compact Counsel and Agreement I have declared elsewhere and therefore must not here again insist upon it But the Relation between Christ and the Church proceeding from hence and so being an effect of infinite Wisdom in the Counsel of the Father and Son to be made effectual by the Holy Spirit must be distinguished from all other Vnions or Relations whatever 2. The Lord Christ as unto the nature which he was to assume was hereon predestinated unto Grace and Glory He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained predestinated before the foundation of the World 1 Pet. 1.20 That is he was so as unto his Office so unto all the Grace and Glory required thereunto and consequent thereon All the Grace and Glory of the Humane Nature of Christ was an effect of free Divine preordination God chose it from all Eternity unto a participation of all which it received in time Neither can any other cause of the Glorious Exaltation of that portion of our nature be assigned 3. This Grace and Glory whereunto he was preordained was twofold 1 That which was peculiar unto himself 2 That which was to be Communicated by and through him unto the Church Of the first sort was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of Personal Vnion that single effect of Divine Wisdom whereof
God Wherefore the Covenant of Grace could not be procured by any means or cause but that which was the cause of this Covenant of the Mediator or of God the Father with the Son as undertaking the work of Mediation And as this is no where ascribed unto the Death of Christ in the Scripture so to assert it is contrary unto all spiritual Reason and Understanding Who can conceive that Christ by his death should procure the Agreement between God and him that he should dye 3. With respect unto the Declaration of it by especial Revelation This we may call Gods making or establishing of it if we please though making of the Covenant in Scripture is applied principally if not only unto its execution or actual Application unto Persons 2 Sam. 23.5 Jerem. 32.40 This Declaration of the Grace of God and the provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise so was it first declared unto and established with Adam and afterwards with Abraham The Promise is the Declaration of the Purpose of God before declared or the free Determination and Counsel of his Will as to his dealing with sinners on the supposition of the Fall and their forfeiture of their first Covenant state Hereof the Grace and Will of God was the only cause Heb. 8.8 And the Death of Christ could not be the means of its procurement For he himself and all that he was to do for us was the substance of that Promise And this Promise as it is declarative of the Purpose or Counsel of the Will of God for the Communication of Grace and Glory unto sinners in and by the mediation of Christ according to the Ways and on the Terms prepared and disposed in his Soveraign Wisdom and Pleasure is formally the New Covenant though something yet is to be added to compleat its Application unto us Now the substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of Mankind from sin and misery by his death Gen. 3.15 Wherefore if he and all the Benefits of his Mediation his Death and all the Effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his death the procuring cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the Will of God that we shall enter into a Covenant state with him or be interessed in the Benefits of it This being virtually comprized in the absolute Promise for every Promise of God doth tacitly require Faith and Obedience in us is expressed in other places by the way of the Condition required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made Partakers of it Nor is the Constitution of these Terms an effect of the death of Christ or procured thereby It is a meer effect of the Soveraign Grace and Wisdom of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the world as to send his only begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and that all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the foederal Transaction between the Father and the Son wherein they were ordered to the praise of the Glory of Gods Grace and so although their constitution was not the procurement of his Death yet without respect unto it it had not been Wherefore the sole cause of Gods making the New Covenant was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodness Grace and Love of God as it is every where expressed in the Scripture 4 thly The Covenant may be considered as unto the actual Application of the Grace Benefit and Priviledges of it unto any persons whereby they are made real partakers of them or are taken into Covenant with God And this alone in the Scripture is intended by Gods making a Covenant with any It is not a general Revelation or Declaration of the Terms and Nature of the Covenant which some call an universal conditional Covenant on what Grounds they know best seeing the very formal nature of making a Covenant with any includes the actual Acceptation of it and Participation of the Benefits of it by them but a Communication of the Grace of it accompanied with a prescription of Obedience that is Gods making his Covenant with any as all Instances of it in the Scripture do declare It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I answer supposing what is spoken of his being a surety thereof it hath a threefold respect thereunto 1. In that the Covenant as the Grace and Glory of it were prepared in the Counsel of God as the Terms of it was fixed in the Covenant of the Mediator and as it was declared in the Promise was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Heb. 9.15 16 17 18 19 20. And he compares his Blood in his Death and Sacrifice of himself unto the Sacrifices and their Blood whereby the Old Covenant was confirmed purified dedicated or established ver 18 19. Now these Sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ. 2. He thereby underwent and performed all that which in the Righteousness and Wisdom of God was required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his death yet he was in his Person Mediation Life and Death the only cause and means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God hath prepared in the Counsel of his Will that were fixed as unto the way of this communication in the Covenant of the Mediator and proposed in the Promises of it are purchased merited and procured by his Death and effectually communicated or applied unto all the Covenanters by virtue thereof with others of his Mediatory Acts. And this
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
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.
in as much because Only we must say that here is a reason given Why Death passed on all Men in as much as all have sinned that is in that sin whereby death entred into the World It is true Death by vertue of the original constitution of the Law is due unto every sin when ever it is committed But the present inquiry is how Death passed at once on all Men how they came liable and obnoxious unto it upon its first entrance by the actual sin of Adam which cannot be by their own actual sin Yea the Apostle in the next Verses affirms That death passed on them also who never sinned actually or as Adam did whose sin was actual And if the actual sins of Men in imitation of Adams sin were intended then should Men be made liable to Death before they had sinned For Death upon its first entrance into the World passed on all Men before any one Man had actually sinned but Adam only But that Men should be liable unto Death which is nothing but the punishment of sin when they have not sinned is an open contradiction For although God by his sovereign Power might inflict Death on an innocent Creature yet that an innocent Creature should be guilty of death is impossible For to be guilty of death is to have sinned Wherefore this expression In as much as all have sinned expressing the desert and guilt of death then when sin and death first entred into the World no sin can be intended in it but the sin of Adam and our interest therein Eramus enim omnes ille unus homo And this can be no otherwise but by the imputation of the guilt of that sin unto us For the act of Adam not being ours inherently and subjectively we cannot be concerned in its Effect but by the imputation of its guilt For the communication of that unto us which is not inherent in us is that which we intend by imputation This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the intended collation which I have insisted the longer on because the Apostle lays in it the foundation of all that he afterwards infers and asserts in in the whole comparison And here some say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his discourse that is he layeth down the Proposition on the part of Adam but doth not shew what answereth to it on the contrary in Christ. And Origen gives the reason of the silence of the Apostle herein namely Lest what is to be said therein should be abused by any unto sloth and negligence For whereas he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which is a note of similitude By one Man sin entred into the World and Death by sin so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reddition should be So by one Righteousness entred into the World and Life by Righteousness This he acknowledgeth to be the genuine filling up of the comparison but was not expressed by the Apostle Lest Men should abuse it unto negligence or security supposing that to be done already which should be done afterwards But as this plainly contradicts and everts most of what he further asserts in the Exposition of the place so the Apostle concealed not any Truth upon such considerations And as he plainly expresseth that which is here intimated Ver. 19. So he shews how foolish and wicked any such imaginations are as suppose that any countenance is given hereby unto any to indulge themselves in their sins Some grant therefore that the Apostle doth conceal the Expression of what is ascribed unto Christ in opposition unto what he had affirmed of Adam and his sin unto Ver. 19. But the truth is it is sufficiently included in the close of Ver. 14. where he affirms of Adam that in those things whereof he treats He was the Figure of him that was to come For the way and manner whereby he introduced Righteousness and Life and communicated them unto Men answered the way and manner whereby Adam introduced sin and death which passed on all the World Adam being the Figure of Christ look how it was with him with respect unto his Natural Posterity as unto sin and death so it is with the Lord Christ the Second Adam and his Spiritual Posterity with respect unto Righteousness and Life Hence we argue If the actual sin of Adam was so imputed unto all his posterity as to be accounted their own sin unto condemnation then is the actual obedience of Christ the Second Adam imputed unto all his Spiritual Seed that is unto all Believers unto Justification I shall not here further press this Argument because the ground of it will occur unto us afterwards The two next Verses containing an Objection and an Answer returned unto them wherein we have no immediate concernment I shall pass by Vers. 15 16. The Apostle proceeds to explain his Comparison in those things wherein there is a dissimilitude between the comparates But not as the offence so is the free gift for if through the offence of one many be dead much more the Grace of God and the gift by Grace by one Man Jesus Christ hath abounded unto many The opposition is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other between which a dissimilitude is asserted not as unto their opposite effects of Death and Life but only as unto the degrees of their efficacy with respect unto those effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offence the fall the sin the transgression that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disobedience of one Ver. 19. Hence the first sin of Adam is generally called the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is opposed hereunto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum Donum gratuitum Beneficium id quod Deus gratificatur that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is immediately explained The grace of God and the free gift by grace through Jesus Christ. Wherefore although this word in the next verse doth precisely signifie the Righteousness of Christ yet here it comprehends all the causes of our Justification in opposition unto the fall of Adam and the entrance of sin thereby The consequent and effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the offence the fall is that many be dead No more is here intended by many but only that the effects of that one offence were not confined unto one And if we inquire who or how many those many are the Apostle tells us that they are all Men universally that is all the posterity of Adam By this one offence because they all sinned therein they are all dead that is rendered obnoxious and liable unto death as the punishment due unto that one offence And hence also it appears how vain it is to wrest those words of Ver. 12. In as much as all have sinned unto any other sin but the first sin in Adam seeing it is given as the reason why death passed on them it being here plainly affirmed That they
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
that Death and Condemnation whereunto we were liable by the Sin of Adam but the Pardon of many Offences that is of all our Personal Sins and a right unto life eternal through the Grace of God for we are justified freely by his Grace through the Redemption that is in Christ Jesus And these things are thus plainly and fully delivered by the Apostle unto whose sense and expressions also so far as may be it is our Duty to accommodate ours What is offered in opposition hereunto is so made up of Exceptions and Evasions perplexed Disputes and leadeth us so far off from the plain words of the Scripture that the Conscience of a convinced Sinner knows not what to fix upon to give it rest and saisfaction nor what it is that is to be believed unto Justification Piscator in his Scholia on this Chapter and elsewhere insisteth much on a specious Argument against the Imputation of the Obedience of Christ unto our Justification But it proceedeth evidently on an open mistake and false supposition as well as it is contradictory unto the plain words of the Text. It is true which he observes and proves that our Redemption Reconciliation Pardon of Sin and Justifiation are often ascribed unto the Death and Blood of Christ in a signal manner The reasons of it have partly been intimated before and a further account of them shall be given immediately But it doth not thence follow that the Obedience of his life wherein he fulfilled the whole Law being made under it for us is excluded from any causality therein or is not imputed unto us But in opposition thereunto he thus argueth Si obedientia vitae Christi nobis ad justitiam imputaretur non fuit opus Christum pro nobis mori mori enim necesse fuit pro nobis injustis 1 Pet. 3.18 Quod si ergo justi effecti sumus per vitam illius causa nulla relicta fuit cur pro nobis moreretur quia justitia Dei non patitur ut puniat justos At punivit nos in Christo seu quod idem valet punivit Christum pro nobis loco nostri posteaquam ille sancte vixisset ut certum est è Scriptura Ergo non sumus justi effecti per sanctam vitam Christi Item Christus mortuus est ut justitiam illam Dei nobis acquireret 2 Cor. 5.21 Non igitur illam acquisiverat ante mortem But this whole Argument I say proceeds upon an evident mistake For it supposeth such an order of things as that the Obedience of Christ or his Righteousness in fulfilling the Law is first imputed unto us and then the Righteousness of his death is afterwards to take place or to be imputed unto us which on that supposition he says would be of no use But no such order or Divine constitution is pleaded or pretended in our Justification It is true the life of Christ and his Obedience unto the Law did precede his Sufferings and undergoing the curse thereof neither could it otherwise be For this order of these things between themselves was made necessary from the Law of Nature But it doth not thence follow that it must be observed in the Imputation or Application of them unto us For this is an effect of Soveraign Wisdom and Grace not respecting the natural order of Christs Obedience and Suffering but the moral order of the things whereunto they are appointed And although we need not assert nor do I so do different acts of the Imputation of the Obedience of Christ unto the Justification of life or a right and title unto life eternal and of the suffering of Christ unto the pardon of our Sins and freedom from condemnation but by both we have both according unto the Ordinance of God that Christ may be all in all Yet as unto the effects themselves in the Method of Gods bringing Sinners unto the Justification of life the application of the Death of Christ unto them unto the pardon of Sin and freedom from Condemnation is in order of Nature and in the exercise of Faith antecedent unto the application of his Obedience unto us for a right and title unto life eternal The state of the person to be justified is a state of Sin and wrath wherein he is liable unto Death and Condemnation This is that which a convinced Sinner is sensible of and which alone in the first place he seeks for deliverance from What shall we do to be saved This in the first place is presented unto him in the Doctrine and Promise of the Gospel which is the Rule and Instrument of its application And this is the death of Christ. Without this no actual Righteousness imputed unto him not the Obedience of Christ himself will give him relief For he is sensible that he hath sinned and thereby come short of the glory of God and under the Sentence condemnatory of the Law Until he receives a deliverance from hence it to no purpose to propose that unto him which should give him right unto life eternal But upon a supposition hereof he is no less concern'd in what shall yet further give him title thereunto that he may reign in life through Righteousness Herein I say in its order Conscience is no less concern'd than in deliverance from Condemnation And this order is expressed in the declaration of the Fruit and Effects of the Mediation of Christ. Dan. 9.24 To make reconciliation for iniquity and to bring in everlasting Righteousness Neither is there any force in the Objection against it that actually the Obedience of Christ did precede his Suffering For the Method of their application is not prescribed thereby And the state of Sinners to be justified with the nature of their Justification requires it should be otherwise as God also hath ordained But because the Obedience and Sufferings of Christ were concomitant from first to last both equally belonging unto his state of Exinanition and cannot in any act or instance be separated but only in notion or imagination seeing he suffered in all his Obedience and obeyed in all his Suffering Heb. 5.8 And neither part of our Justification in freedom from Condemnation and right unto life eternal can be supposed to be or exist without the other according unto the Ordinance and constitution of God the whole effect is jointly to be ascribed unto the whole Mediation of Christ so far as he acted towards God in our behalf wherein he fulfilled the whole Law both as to the penalty exacted of Sinners and the Righteousness it requires unto life as an eternl reward And there are many reasons why our Justification is in the Scripture by the way of Eminency ascribed unto the death and blood-shedding of Christ. For 1. The Grace and Love of God the principal efficient cause of our Justification are therein made most eminent and conspicuous For this is most frequently in the Scripture proposed unto us as the highest instance and undeniable demonstration of Divine Love
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
things we may observe in the Apostles assignation of the causes of our deliverance from a state of sin and acceptance with God 1. That he assigns the whole of this work absolutely unto Grace Love and Mercy and that with an exclusion of the consideration of any thing on our part as we shall see immediately Ver. 5 8. 2. He magnifies this Grace in a marvellous manner For 1. He expresseth it by all names and titles whereby it is signified as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy Love Grace and Kindness For he would have us to look only unto Grace herein 2. He ascribes such Adjuncts and gives such Epithets unto that Divine Mercy and Grace which is the sole cause of our deliverance in and by Jesus Christ as render it singular and herein solely to be adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rich in Mercy Great Love wherewith he loved us The exceeding riches of his grace in his kindness Ver. 4 5 6 7. It cannot reasonably be denied but that the Apostle doth design deeply to affect the Mind and Heart of Believers with a sense of the Grace and Love of God in Christ as the only cause of their Justification before God I think no words can express those conceptions of the Mind which this Representation of Grace doth suggest Whether they think it any part of their duty to be like minded and comply with the Apostle in this design who scarce ever mention the Grace of God unless it be in a way of diminution from its efficacy and unto whom such Ascriptions unto it as are here made by him are a matter of contempt is not hard to judge But it will be said these are good words indeed but they are only general there is nothing of Argument in all this adoring of the Grace of God in the work of our Salvation It may be so it seems to many But yet to speak plainly there is to me more Argument in this one consideration namely of the Ascription made in this cause unto the Grace of God in this place then in an hundred Sophisms suited neither unto the expressions of the Scripture nor the experience of them that do believe He that is possessed with a due apprehension of the Grace of God as here represented and under a sense that it was therein the design of the Holy Ghost to render it glorious and alone to be trusted unto will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience which some would suggest unto him But we may yet look further into the words The case which the Apostle states the inquiry which he hath in hand whereon he determineth as to the Truth wherein he instructs the Ephesians and in them the whole Church of God is How a lost condemned sinner may come to be accepted with God and thereon saved And this is the sole inquiry wherein we are or intend in this controversie to be concerned Further we will not proceed either upon the invitation or provocation of any Concerning this his position and determination is That we are saved by Grace This first he occasionally interposeth in his enumeration of the benefits we receive by Christ Ver. 5. But not content therewith he again directly asserts it Ver. 8. in the same words for he seems to have considered how slow Men would be in the admittance of this Truth which at once deprives them of all boastings in themselves What it is that he intends by our being saved must be inquired into It would not be prejudicial unto but rather advance the truth we plead for if by our being saved eternal Salvation were intended But that cannot be the sense of it in this place otherwise than as that Salvation is included in the causes of it which are effectual in this life Nor do I think that in that expression By Grace ye are saved our Justification only is intended although it be so principally Conversion unto God and Sanctification are also included therein as is evident from Ver. 5 6. And they are no less of sovereign Grace than is our Justification it self But the Apostle speaks of what the Ephesians being now Believers and by vertue of their being so were made partakers of in this life This is manifest in the whole context For having in the beginning of the Chapter described their condition what it was in common with all the Posterity of Adam by nature Ver. 1 2 3. He moreover declares their condition in particular in opposition to that of the Jews as they were Gentiles Idolaters Atheists Ver. 11 12. Their present delivery by Jesus Christ from this whole miserable state and condition that which they were under in common with all mankind and that which was a peculiar aggravation of its misery in themselves is that which he intends by their being saved That which was principally designed in the description of this state is That therein and thereby they were liable unto the wrath of God guilty before him and obnoxious unto his judgment This he expresseth in the declaration of it Ver. 3. Answerable unto that method and those grounds he every where proceeds on in declaring the Doctrine of Justification Rom. 3.19 20 21 22 23 24. Tit. 3.3 4 5. From this state they had deliverance by Faith in Christ Jesus For unto as many as received him power is given to be the sons of God Joh. 1.12 He that believeth on him is not condemned that is he is saved in the sense of the Apostle in this place Joh. 3.15 He that believeth on the Son of God hath everlasting life is saved but he that believeth not the wrath of God abideth on him Ver. 36. And in this sense saved and Salvation are frequently used in the Scripture Besides he gives us so full a description of the Salvation which he intends from Ver. 13. unto the end of the Chapter that there can be no doubt of it It is our being made nigh by the Blood of Christ Ver. 13. Our Peace with God by his death Ver. 14 15. Our Reconciliation by the Blood of the Cross Ver. 16. Our access unto God and all Spiritual priviledges thereon depending Ver. 18 19 20 c. Wherefore the inquiry of the Apostle and his determination thereon is concerning the causes of our Justification before God This he declares and fixeth both Positively and Negatively Positively 1. In the supream moving Cause on the part of God This is that free sovereign Grace and Love of his which he illustrates by its adjuncts and properties before mentioned 2. In the meritorious procuring cause of it which is Jesus Christ in the Work of his Mediation as the Ordinance of God for the rendring this Grace effectual unto his Glory Ver. 7 13 16. 3. In the only means or instrumental cause on our part which is Faith By Grace are ye saved through Faith Ver. 8. And lest he should seem to derogate any thing from the Grace
Justification Rom. 8.33 Isa. 43.25.45.23 Psal. 145.2 Rom. 3.20 What thoughts will be ingenerated hereby in the minds of Men. Isai. 33.14 Mic. 6.7 Isa. 6.5 The Plea of Job against his friends and before God not the same Job 40.3 4 5. Chap. 42.4 5 6. Directions for visiting the sick given of old Testimonies of Jerome and Ambrose Sense of Men in their Prayers Dan. 9.7 18. Psal. 143.2.130.3 4. Paraphrase of Austine on that place Prayer of Pelagius Publick Liturgies Pag. 8. § 3. A due sense of our Apostasie from God the Depravation of our Nature thereby with the power and guilt of Sin the holiness of Law necessary unto a right understanding of the Doctrine of Justification Method of the Apostle to this purpose Romans 1 2 3 4. Chap. Grounds of the antient and present Pelagianism in the denial of these things Instances thereof Boasting of Perfection from the same Ground Knowledge of Sin and Grace mutually promote each other Pag. 18. § 4. Opposition between Works and Grace as unto Justification Method of the Apostle in the Epistle to the Romans to manifest this opposition A Scheam of others contrary thereunto Testimonies witnessing this opposition Judgment to be made on them Distinctions whereby they are evaded The uselessness of them Resolution of the case in hand by Bellarmine Luk. 17.10 Dan. 9.18 Pag. 24. § 5. A Commutation as unto Sin and Righteousness by Imputation between Christ and Believers represented in the Scripture The Ordinance of the Scape Goat Levit. 16.21 22. The nature of Expiatory Sacrifices Levit. 4.29 Expiation of an uncertain Murther Deut. 21.1 2 3 4 5 6 7. The Commutation intended proved and vindicated Isa. 53.5 6. 2 Cor. 5.21 Rom. 8.3 4. Gal. 3.13 14. 1 Pet. 1.24 Deut. 21.23 Testimonies of Justin Martyr Gregory Nissen Austine Chrysostome Bernard Taulerus Pighius to that purpose The proper actings of Faith with respect thereunto Rom. 5.11 Matth. 11.28 Psa. 38.4 Gen. 4.13 Isa. 53.11 Gal. 3.1 Isa. 45.22 Joh. 3.14 15. A bold Calumny answered Pag. 38 39. § 6. Introduction of Grace by Jesus Christ into the whole of our Relation unto God and its respect unto all the parts of our Obedience No Mystery of Grace in the Covenant of Works All Religion originally commensurate unto Reason No notions of Natural Light concerning the Introduction of the Mediation of Christ and Mystery of Grace into our Relation to God Eph. 1.17 18 19. Reason as corrupted can have no notions of Religion but what are derived from its primitive state Hence the Mysteries of the Gospel esteemed folly Reason as corrupted repugnant unto the Mystery of Gâ—â—â—e Accommodation of Spiritual Mysteries unto Corrupt Reason wherefore acceptable unto many Reasons of it Two parts of corrupted Natures repugnancy unto the Mystery of the Gospel 1. That which would reduce it unto the private Reason of Men. Thence the Trinity denied And the Incarnation of the Son of God Without which the Doctrine of Justification cannot stand Rule of the Socinians in the Interpretation of the Scripture 2. Want of a due comprehension of the Harmony that is between all the parts of the Mystery of Grace This Harmomy proved Compared with the Harmony in the Works of Nature To be studied But is learned only of them who are taught of God and in experience Evil events of the want of a due comprehension hereof Instances of them All applied unto the Doctrine of Justification Pag. 53. § 7. General prejudices against the Imputation of the Righteousness of Christ. 1. That it is not in Terms found in the Scripture answered 2. That nothing is said of it in the writings of the Evangelists answered Joh. 20.30 31. Nature of Christs Personal Ministery Revelations by the holy Spirit immediately from Christ. Design of the writings of the Evangelists 3. Differences among Protestants themselves about this Doctrine answered Sense of the Antients herein What is of real Difference among Protestants considered Pag. 69. § 8. Influence of the Doctrine of Justification into the first Reformation Advantages unto the World by that Reformation State of the Consciences of Men under the Papacy with respect unto Justification before God Alterations made therein by the Light of this Doctrine though not received Alterations in the Pagan unbelieving World by the Introduction of Christianity Design and success of the first Reformer herein Attempts for Reconciliation with the Papists in this Doctrine and their success Remainders of the â—gnorance of the Truth in the Roman Church Vnavoidable consequences of the corruption of this Doctrine Pag. 83. CHAP. I. JVstification by Faith generally acknowledged The meaning of it perverted The nature and use of Faith in Justification proposed to consideration Distinctions about it waved A twofold Faith of the Gospel expressed in the Scripture Faith that is not justifying Acts 8.13 Joh. 2.23 24. Luk. 8.13 Matth. 22.28 Historical Faith whence it is so called and the nature of it Degrees of Assent in it Justification not ascribed unto any Degree of it A Calumny obviated The causes of true saving Faith Conviction of Sin previous unto it The nature of legal Conviction and its Effects Arguments to prove it antecedent unto Faith Without the consideration of it the true nature of Faith not to be understood The Order and Relation of the Law and Gospel Rom. 1.17 Instance of Adam Effects of Conviction internal Displicency and sorrow Fear of punishment Desire of Deliverance External Abstinence from Sin Performance of Duties Reformation of Life Not conditions of Justification not Formal Dispositions unto it not Moral Preparations for it The Order of God in Justification The proper object of justifying Faith Not all Divine Verity equally proved by sundry Arguments The pardon of our own sins whether the first object of Faith The Lord Christ in the Work of Mediation as the Ordinance of God for the Recovery of lost Sinners the proper object of justifying Faith The Position explained and proved Rom. 3.24 25. Ephes. 1.6 7 8. Acts 10.41 Chap. 16.13 Chap. 4.12 Luk. 24.25 26 27. Joh. 1.12.3.16 36.6.29.7.38 c. Col. 2.12 1 Cor. 2.1 31. 2 Cor. 5.19 20 21. Pag. 92 93 c. CHAP. II. The nature of justifying Faith in particular or of Faith in that exercise of it whereby we are justified The Hearts approbation of the way of the Justification and Salvation of Sinners by Christ with its acquiescency therein The description given explained and confirmed 1. From the nature of the Gospel 2. Exemplified in its contrary or the nature of unbelief Prov. 1.30 Heb. 2.3 1 Pet. 2.7 1 Cor. 1.23 24. 2 Cor. 4.3 4. What it is and wherein it doth consist 3. The Design of God in and by the Gospel His own Glory his utmost End in all things The Glory of his Righteousness Grace Love Wisdom c. The end of God in the Way of the Salvation of Sinners by Christ. Rom. 3.25 Joh. 3.16 1 Joh. 3.16 Eph. 1.5 6. 1 Cor. 1.24 Ephes. 3.10 Rom. 1.16.4.16 Ephes.
3.9 2 Cor. 4.6 The nature of Faith thence declared Faith alone ascribes and gives this glory to God Order of the Acts of Faith or the method in believing Convictions previous thereunto Sincere assent unto all Divine Revelations Acts 26.27 The Proposal of the Gospel unto that end Rom. 10.11 12 13 c. 2 Cor. 3.18 State of Persons called to believe Justifying Faith doth not consist in any one single habit or act of the Mind or Will The nature of that assent which is the first Act of Faith Approbation of the Way of Salvation by Christ comprehensive of the special nature of justifying Faith What is included therein 1. A Renuntiation of all other ways Hos. 14.2 3. Jer. 3.23 Psal. 7.16 Rom. 10.3 2. Consent of the Will unto this Way Joh. 14.6 3. Acquiescency of the Heart in God 1 Pet. 1.21 Trust in God Faith described by Trust the Reason of it Nature and Object of this Trust inquired into A double consideration of special Mercy Whether Obedience be included in the nature of Faith or be of the essence of it A sincere purpose of Vniversal Obedience inseparable from Faith How Faith alone justifieth Repentance how required in and unto Justification How a condition of the New Covenant Perseverance in Obedience is so also Definitions of Faith Pag. 125. CHAP. III. Vse of Faith in Justification various Conceptions about it By whom asserted as the Instrument of it by whom denied In what sense it is affirmed so to be The expressions of the Scripture concerning the use of Faith in Justification what they are and how they are best explained By an Instrumental Cause Faith how the Instrument of God in Justification How the Instrument of them that do believe The use of Faith expressed in the Scripture by apprehending receiving declared by an Instrument Faith in what sense the condition of our Justification Signification of that Term whence to be Learned Pag. 146. CHAP. IV. The proper sense of these words Justification and to justifie considered Necessity thereof Latine derivation of Justification Some of the Antients deceived by it From Jus and Justum Justus filius who The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse and signification of it Places where it is used examined 2 Sam. 15.4 Deut. 21.5 Prov. 17.15 Isa. 5.23 Chap. 50.8 1 King 8.31 32. 2 Chro. 6.22 23. Psal. 82.3 Exod. 23.7 Isa. 53.11 Jere. 44.16 Dan. 12.3 The constant sense of the word evinced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse of it in other Authors to punish What it is in the New Testament Matth. 11.19 Chap. 12.37 Luk. 7.29 Chap. 10.29 Chap. 16.15 Chap. 18.14 Acts 13.38 39. Rom. 2.13 Chap. 3.4 Constantly used in a forensick sense Places seeming dubious vindicated Rom. 8.30 1 Cor. 6.11 Tit. 3.5 6 7. Revel 22.11 How often these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the New Testament Constant sense of this The same evinced from what is opposed unto it Isa. 50.8 Prov. 17.15 Rom. 5.16 18. Rom. 8.33 34. And the Declaration of it in Terms equivalent Rom. 4.6 7. Rom. 5.9 10. 2 Cor. 5.20 21. Matth. 1.21 Acts 13.39 Gal. 2.16 c. Justification in the Scripture proposed under a Juridical Scheam and of a forensick Title The Parts and Progress of it Instances from the whole Pag. 169. c. CHAP. V. Distinction of a First and Second Justification The whole Doctrine of the Roman Church concerning Justification grounded on this Distinction The First Justification the nature and causes of it according unto the Romanists The Second Justification what it is in their sense Solution of the seeming Difference between Paul and James falsly pretended by this Distinction The same Distinction received by the Socinians and others The latter termed by some the continuation of our Justification The Distinction disproved Justification considered either as unto its Essence or its Manifestation The Manifestation of it twofold initial and final Initial is either unto our selves or others No Second Justification hence insues Justification before God Legal and Evangelical Their distinct natures The Distinction mentioned derogatory to the Merit of Christ. More in it ascribed unto our selves then unto the Blood of Christ in our Justification The vanity of Disputations to this purpose All true Justification everthrown by this Distinction No countenance given unto this Justification in the Scripture The Second Justification not intended by the Apostle James Evil of Arbitrary Distinctions Our First Justification so described in the Scripture as to leave no room for a Second Of the Continuation of our Justification Whether it depend on Faith alone or our Personal Righteousness inquired Justification at once compleated in all Causes and Effects of it proved at large Believers upon their Justification obliged unto perfect Obedience The commanding Power of the Law constitutes the nature of Sin in them who are not obnoxious unto its curse Future Sins in what sense remitted at our First Justification The Continuation of Actual Pardon and thereby of a justified Estate on what it doth depend Continuation of Justification the act of God whereon it depends in that sense On our part it depends on Faith alone Nothing required hereunto but the Application of Righteousness imputed The Continuation of our Justification is before God That whereon the Continuation of our Justification depends pleadable before God This not our Personal Obedience proved 1. By the experience of all Believers 2. Testimonies of Scripture 3. Examples The Distinction mentioned rejected Pag. 189. CHAP. VI. Evangelical Personal Righteousness the nature and use of it Whether there be an Evangelical Justification on our Evangelical Righteousness inquired into How this is by some affirmed and applauded Evangelical Personal Righteousness asserted as the condition of our Legal Righteousness or the Pardon of Sin Opinion of the Socinians Personal Righteousness required in the Gospel Believers hence denominated Righteous Not with respect unto Righteousness habitual but actual only Inherent Righteousness the same with Sanctification or Holiness In what sense we may be said to be justified by Inherent Righteousness No Evangelical Justification on our Personal Righteousness The Imputation of the Righteousness of Christ doth not depend thereon None have this Righteousness but they are untecedently justified A charge before God in all Justification before God The Instrument of this charge the Law or the Gospel From neither of them can we be justified by this Personal Righteousness The Justification pretended needless and useless It hath not the nature of any Justification mentioned in the Scripture but is contrary to all that is so called Other Arguments to the same purpose Sentential Justification at the last day Nature of the last Judgment Who shall be then justified A Declaration of Righteousness and an Actual Admission unto Glory the whole of Justification at the last day The Argument that we are justified in this life in the same manner and on the same Grounds as we shall be judged at the last day
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
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
justified in his sight Whence the Prophet says in the Psalm If thou Lord shouldst mark iniquity who should stand And Ambrose to the same purpose Nemo ergo sibi arroget nemo de meritis glorietur nemo de potestate se jactet omnes speremus per Dominum Jesum misericordiam invenire quoniam omnes ante Tribunal ejus stabimus de illo veniam de illo indulgentiam postulabo quaenam spes alia peccatoribus in Psal. 119. Resh Let no man arrogate any thing unto himself let no man glory in his own merits or good deeds let no man boast of his power let us all hope to find mercy by Lord Jesus for we shall all stand before his Judgment-seat Of him will I beg pardon of him will I desire Indulgence what other hope is there for sinners Wherefore if men will be turned off from a continual regard unto the Greatness Holiness and Majesty of God by their Inventions in the Heat of Disputation if they do forget a Reverential Consideration of what will become them and what they may betake themselves unto when they stand before his Tribunal they may ingage into such apprehensions as they dare not abide by in their own personal Trial. For how shall man be just with God Hence it hath been observed that the School-men themselves in their Meditations and Devotional writings wherein they had immediate thoughts of God with whom they had to do did speak quite another Language as to Justification before God then they do in their wrangling Philosophical fiery Disputes about it And I had rather learn what some men really judge about their own Justification from their prayers then their writings Nor do I remember that I did ever hear any good man in his prayers use any expressions about Justification pardon of sin and Righteousness before God wherein any plea from any thing in our selves was introduced or made use of The Prayer of Daniel hath in this matter been the substance of their Supplications O Lord Righteousness belongeth unto thee but unto us confusion of faces we do not present our Supplications before thee for our own Righteousness but for thy great mercies O Lord hear O Lord forgive for thine own sake O my God Dan. 9.7 18 19. Or that of the Psalmist Enter not into Judgement with thy servant O Lord for in thy sight shall no man living be justified Psal. 143.2 Or If thou Lord mark Iniquity Lord who shall stand but there is forgiveness with thee that thou maist be feared Psal. 130. 2 3 4. On which words the Exposition of Austin is remarkable speaking of David and applying it unto himself Ecce clamat sub molibus iniquitatum suarum Circumspexit se circumspexit vitam suam vidit illam undique flagitiis coopertam quacunque respexit nihil in se boni invenit Et cum tanta tam multa peccata undique videret tanquam expavescens exclamavit si iniquitates observaris Domine quis sustinebit vidit enim prope totam vitam humanam circumlatrari peccatis accusari omnes conscientias cogitationibus suis non inveniri Cor Castum praesumens de justitia quod quia inveniri non potest praesumat ergo omnium Cor de misericordia Domini Dei sui dicat Deo si iniquitates observaris Domine Domine quis sustinebit Quae autem est spes quoniam apud te propitiatio est And whereas we may and ought to represent unto God in our Supplications our Faith or what it is that we believe herein I much question whether some men can find in their hearts to pray over and plead before him all the Arguments and Distinctions they make use of to prove the interest of our Works and Obedience in our Justification before him or enter into Judgement with him upon the conclusions which they make from them Nor will many be satisfied to make use of that Prayer which Pelagius taught the Widow as it was objected to him in the Diaspolitan Synod Tu nosti Domine quam sanctae quam innocentes quam purae ab omni fraude rapina quas ad te expando manus quam justa quam immaculata labia ab omni mendacio libera quibus tibi ut mihi miserearis preces fundo Thou knowest O Lord how holy how innocent how pure from all deceit and rapine are the hands which I stretch forth unto thee how just how unspotted with evil how free from lying are those lips wherewith I pour forth prayers unto thee that thou wouldst have mercy on me And yet although he taught her so to plead her own purity innocency and righteousness before God yet he doth it not as those whereon she might be absolutely justified but only as the condition of her obtaining mercy Nor have I observed that any publick Liturgies the Mass-Book only excepted wherein there is a frequent recourse unto the merits and intercession of Saints do guide men in their prayers before God to plead any thing for their acceptance with him or as the means or condition thereof but Grace Mercy the Righteousness and Blood of Christ alone Wherefore I cannot but judge it best others may think of it as they please for those who would teach or learn the Doctrine of Justification in a due manner to place their Consciences in the presence of God and their Persons before his Tribunal and then upon a due consideration of his Greatness Power Majesty Righteousness Holiness of the terrour of his Glory and Soveraign Authority to enquire what the Scripture and a sense of their own Condition directs them unto as their Relief and Refuge and what Plea it becomes them to make for themselves Secret thoughts of God and our selves retired meditations the conduct of the spirit in humble supplications Death-bed preparations for an immediate appearance before God Faith and Love in exercise on Christ speak other things for the most part then many contend for 3. A clear apprehension and due sense of the Greatness of our Apostasie from God of the Depravation of our Natures thereby of the Power and Guilt of Sin of the Holiness and Severity of the Law are necessary unto a right apprehension of the Doctrine of Justification Therefore unto the Declaration of it doth the Apostle premise a large Discourse throughly to convince the minds of all that seek to be justified with a sense of these things Rom. 1.2 3. The Rules which he hath given us the Method which he prescribeth and the Ends which he designeth are those which we shall chuse to follow And He layeth it down in general That the Righteoussness of God is revealed from Faith to Faith and that the Just shall live by Faith chap. 1.17 But he declares not in particular the causes nature and way of our Justification until he hath fully evinced that all men are shut up under this state of sin and manifested how deplorable their Condition is thereby And in the Ignorance of these things in the
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
Faith and that not of your selves it is the Gift of God Not of Works lest any man should boast For we are his workmanship created in Christ Jesus unto Good Works which God hath before ordained that we should walk in them Ephes. 2.8 9 10. Yea doubtless and I count all things loss for the Excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having my own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Phil. 3. 8 9. Who hath saved us and called us with an holy calling not according to our Works but according unto his own purpose and Grace which was given us in Christ Jesus before the World began 2 Tim. 1.9 That being justified by his Grace we should be made Heirs according to the hope of Eternal Life Tit. 3.7 He hath once appeared in the End of the World to put away sin Heb. 9.26 28. having in himself purged our sins chap. 1.3 For by one Offering he hath perfected for ever them that are sanctified chap. 10.14 For the Blood of Jesus Christ the Son of God cleanseth us from all sin 1 Joh. 1.7 Wherefore unto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be Glory and Dominion for ever and ever Amen Rev. 1.5 6. These are some of the places which at present occur to Remembrance wherein the Scripture represents unto us the Grounds Causes and Reasons of our Acceptation with God The especial import of many of them and the Evidence of Truth that is in them will be afterwards considered Here we take only a general view of them And everything in and of our selves under any consideration whatever seems to be excluded from our Justification before God Faith alone excepted whereby we receive his Grace and the Attonement And on the other side the whole of our Acceptation with Him seems to be assigned unto Grace Mercy the Obedience and Blood of Christ in opposition unto our own Worth and Righteousness or our own Works and Obedience And I cannot but suppose that the Soul of a convinced sinner if not prepossessed with prejudice will in general not judge amiss whether of these things that are set in opposition one to the other he should betake himself unto that he may be justified But it is replyed these things are not to be understood absolutely and without Limitations Sundry Distinctions are necessary that we may come to understand the mind of the Holy Ghost and sense of the Scripture in these Ascriptions unto Grace and Exclusions of the Law our own Works and Righteousness from our Justification For 1 the Law is either the moral or the ceremonial Law the latter indeed is excluded from any place in our Justification but not the former 2 Works required by the Law are either wrought before Faith without the Aid of Grace or after believing by the help of the Holy Ghost The former are excluded from our Justification but not the latter 3 Works of Obedience wrought after Grace received may be considered either as sincere only or absolutely perfect according to what was originally required in the Covenant of Works Those of the latter sort are excluded from any place in our Justification but not those of the former 4 There is a two-fold Justification before God in this life a first and a second and we must diligently consider with respect unto whether of these Justifications any thing is spoken in the Scripture 5 Justification may be considered either as to its beginning or as unto its continuation and so it hath divers causes under these divers respects 6 Works may be considered either as Meritorious ex condigno so as their merit should arise from their own intrinsick worth or ex congruo only with respect unto the Covenant and promise of God Those of the first sort are excluded at least from the first Justification the latter may have place both in the first and second 7 Moral Causes may be of many sorts preparatory dispository meritorious conditionally efficient or only sine quibus non And we must diligently enquire in what sense under the Notion of what cause or causes our Works are excluded from our Justification and under what notions they are necessary thereunto And there is no one of these Distinctions but it needs many more to explain it which accordingly are made use of by Learned men And so specious a Colour may be put on these things when warily managed by the Art of Disputation that very few are able to discern the Ground of them or what there is of substance in that which is pleaded for and fewer yet on whether side the Truth doth lye But he who is really convinced of sin and being also sensible of what it is to enter into judgement with the Holy God enquires for himself and not for others how he may come to be accepted with him will be apt upon the consideration of all these Distinctions and Sub-distinctions wherewith they are attended to say to their Authors fecistis probe incertior sum multo quam dudum My Enquiry is how I shall come before the Lord and bow my self before the high God how shall I escape the wrath to come what shall I plead in judgment before God that I may be absolved acquitted justified where shall I have a Righteousness that will endure a Trial in his presence If I should be harnessed with a thousand of these distinctions I am afraid they would prove Thorns and Briars which he would pass through and consume The Enquiry therefore is upon the consideration of the state of the Person to be justified before mentioned and described and the proposal of the Reliefs in our Justification as now expressed whether it be the wisest and safest course for such a Person seeking to be justified before God to betake himself absolutely his whole Trust and Confidence unto Soveraign Grace and the Mediation of Christ or to have some reserve for or to place some confidence in his own Graces Duties Works and Obedience In putting this great Difference unto Vmpirage that we may not be thought to fix on a partial Arbitrator we shall refer it to one of our greatest and most learned Adversaries in this cause And he positively gives us in his Determination and Resolution in those known words In this case Propter incertitudinem propriae justitiae periculum inanis gloriae Tutissimum est fiduciam totam in sola misericordia Dei benignitate reponere Bellar. de Justificat lib. 5. cap. 7. prop. 3. By reason of the uncertainty of our own Righteousness and the danger of vain Glory it is the safest course to repose our whole Trust in the mercy and kindness or
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
there is no Relief or Deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon 3 In this condition it is a meer Act of Soveraign Grace without any respect unto these things foregoing to call the sinner unto Believing or Faith in the Promise unto the Justification of Life This is Gods order yet so as that what precedeth his call unto Faith hath no causality thereof 3. The next thing to be enquired into is the proper Object of Justifying Faith or of true Faith in its office work and duty with respect unto our Justification And herein we must first consider what we cannot so well close withall For besides other Differences that seem to be about it which indeed are but different Explanations of the same thing for the substance there are two Opinions which are looked on as Extreams the one in an Excess and the other in Defect The first is that of the Roman Church and those who comply with them therein And this is That the Object of Justifying Faith as such is all Divine Verity all Divine Revelation whether written in the Scripture or delivered by Tradition represented unto us by the Authority of the Church In the latter part of this Description we are not at present concerned That the whole Scripture and all the parts of it and all the Truths of what sort soever they be that are contained in it are equally the Object of Faith in the discharge of its Office in our Justification is that which they maintain Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind For supposing the whole Scripture and all contained in it Laws Precepts Promises Threatnings Stories Prophesies and the like to be the Object of it and these not as containing in them things Good or Evil unto us but under this formal consideration as divinely revealed they cannot assign or allow any other Act of the mind to be required hereunto but Assent only And so confident are they herein namely That Faith is no more then an Assent unto divine Revelation as that Bellarmin in opposition unto Calvin who placed knowledge in the description of Justifying Faith affirms that it is better defined by Ignorance than by Knowledge This Description of Justifying Faith and its Object hath been so discussed and on such evident Grounds of Scripture and Reason rejected by Protestant Writers of all sorts as that it is needless to insist much upon it again Some things I shall observe in relation unto it whereby we may discover what is of Truth in what they assert and wherein it falls short thereof Neither shall I respect only them of the Roman Church who require no more to Faith or Believing but only a bare Assent of the mind unto divine Revelations but them also who place it wholly in such a firm Assent as produceth Obedience unto all divine Commands For as it doth both these as both these are included in it so unto the especial nature of it more is required It is as justifying neither a meer Assent nor any such firm degree of it as should produce such effects 1. All Faith whatever is an Act of that power of our Souls in general whereby we are able firmly to assent unto the Truth upon Testimony in things not evident unto us by Sense or Reason It is the Evidence of things not seen And all divine Faith is in general an Assent unto the Truth that is proposed unto us upon divine Testimony And hereby as it is commonly agreed it is distinguished from Opinion and moral certainty on the one hand and Science or Demonstration on the other 2. Wherefore in Justifying Faith there is an Assent unto all divine Revelation upon the Testimony of God the Revealer By no other Act of our mind wherein this is not included or supposed can we be justified not because it is not justifying but because it is not Faith This Assent I say is included in Justifying Faith And therefore we find it often spoken of in the Scripture the Instances whereof are gathered up by Bellarmin and others with respect unto other things and not restrained unto the especial promise of Grace in Christ which is that which they oppose But besides that in most places of that kind the proper Object of Faith as Justifying is included and referred ultimately unto though diversly expressed by some of its Causes or concomitant Adjuncts it is granted that we believe all divine Truth with that very Faith whereby we are justified so as that other things may well be ascribed unto it 3. On these Concessions we yet say two things 1 That the whole nature of Justifying Faith doth not consist meerly in an Assent of the mind be it never so firm and stedfast nor whatever Effects of Obedience it may produce 2 That in its Duty and Office in Justification whence it hath that especial denomination which alone we are in the Explanation of it doth not equally respect all divine Revelation as such but hath a peculiar Object proposed unto it in the Scripture And whereas both these will be immediately evinced in our description of the proper Object and Nature of Faith I shall at present oppose some few things unto this Description of them sufficient to manifest how aliene it is from the Truth 1. This Assent is an Act of the understanding only An Act of the mind with respect unto Truth evidenced unto it be it of what nature it will So we believe the worst of things and the most grievous unto us as well as the best and the most useful But Believing is an Act of the Heart which in the Scripture comprizeth all the Faculties of the Soul as one entire principle of moral and spiritual Duties With the Heart Man believeth unto Righteousness Rom. 10.10 And it is frequently described by an Act of the Will though it be not so alone But without an Act of the Will no man can believe as he ought See Joh. 5.40 Joh. 1.12 chap. 6.35 We come to Christ in an Act of the Will and let whosoever will come And to be willing is taken for to believe Psal. 110.3 and Unbelief is Disobedience Heb. 3.18 19. 2. All Divine Truth is equally the Object of this Assent It respects not the especial nature or use of any one Truth be it of what kind it will more than another nor can it do so since it regards only Divine Revelation Hence that Judas was the Traytor must have as great an influence into our Justification as that Christ died for our sins But how contrary this is unto the Scripture the Analogy of Faith and the Experience of all that believe needs neither Declaration nor Confirmation 3. This Assent unto all Divine Revelation may be true and sincere where there hath been no previous work of the Law nor any Conviction of sin No such thing is required thereunto nor are
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
intended thereby but that it is the Duty on our part which God requireth that we may be justified And this the whole Scripture beareth witness unto Yet this hindereth not but that as unto its Vse it may be the Instrument whereby we apprehend or receive Christ and his Righteousness But to assert it the Condition of our Justification or that we are justified by it as the Condition of the New Covenant so as from a pre-conceived signification of that word to give it another use in Justification exclusive of that pleaded for as the Instrumental Cause thereof is not easily to be admitted because it supposeth an Alteration in the substance of the Doctrine it self The Word is no where used in the Scripture in this matter which I argue no farther but that we have no certain Rule or Standard to try and measure its signification by Wherefore it cannot first be introduced in what sense men please and then that sense turned into Argument for other Ends. For thus on a supposed concession that it is the Condition of our Justification some heighten it into a subordinate Righteousness imputed unto us antecedently as I suppose unto the Imputation of the Righteousness of Christ in any sense whereof it is the Condition And some who pretend to lessen its efficiency or dignity in the use of it in our Justification say it is only causa sine qua non which leaves us at as great an uncertainty as to the nature and efficacy of this Condition as we were before Nor is the true sense of things at all illustrated but rather darkened by such notions If we may introduce Words into Religion no where used in the Scripture as we may and must if we design to bring light and communicate proper apprehensions of the things contained unto the minds of men yet are we not to take along with them arbitrary pre-conceived senses forged either among Lawyers or in the Peripatetical School The use of them in the most approved Authors of the Language whereunto they do belong and their common vulgar acceptation among our selves must determine their sense and meaning It is known what confusion in the minds of men the Introduction of words into Ecclesiastical Doctrines of whose signification there hath not been a certain determinate Rule agreed on hath produced So the word Merit was introduced by some of the Ancients as is plain from the design of their Discourses where they use it for impetration or acquisition quovis modo by any means whatever But there being no cogent Reason to confine the Word unto that precise signification it hath given occasion to as great a Corruption as hath befallen Christian Religion We must therefore make use of the best means we have to understand the meaning of this word and what is intended by it before we admit of its use in this case Conditio in the best Latine Writers is variously used answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek That is Status Fortuna Dignitas Causa Pactum initum In which of their significations it is here to be understood is not easie to be determined In common use among us it sometimes denotes the State and Quality of men that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes a valuable consideration of what is to be done that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But herein it is applied unto things in great variety sometimes the principal procuring purchasing cause is so expressed As the Condition whereon a man lends another an hundred pound is that he be paid it again with Interest The Condition whereon a man conveyeth his Land unto another is that he receive so much money for it So a Condition is a valuable consideration And sometimes it signifies such things as are added to the principal cause whereon its operation is suspended As a man bequeaths an hundred pound unto another on condition that he come or go to such a place to demand it This is no valuable consideration yet is the effect of the principal cause or the Will of the Testator suspended thereon And as unto Degrees of respect unto that whereof any thing is a Condition as to purchase procurement valuable consideration necessary presence the variety is endless We therefore cannot obtain a determinate sense of this word Condition but from a particular declaration of what is intended by it wherever it is used And although this be not sufficient to exclude the Vse of it from the Declaration of the way and manner how we are justified by Faith yet is it so to exclude the imposition of any precise signification of it any other than is given it by the matter treated of Without this every thing is left ambiguous and uncertain whereunto it is applied For Instance It is commonly said that Faith and New Obedience are the Condition of the New Covenant But yet because of the ambiguous signification and various use of that term Condition we cannot certainly understand what is intended in the Assertion If no more be intended but that God in and by the New Covenant doth indispensibly require these things of us that is the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead in order unto his own Glory and our full enjoyment of all the Benefits of it it is unquestionably true But if it be intended that they are such a Condition of the Covenant as to be by us performed antecedently unto the participation of any Grace Mercy or Priviledge of it so as that they should be the consideration and procuring causes of them that they should be all of them as some speak the Reward of our Faith and Obedience it is most false and not only contrary to express Testimonies of Scripture but destructive of the nature of the Covenant it self If it be intended that these things though promised in the Covenant and wrought in us by the Grace of God are yet Duties required of us in order unto the participation and enjoyment of the full End of the Covenant in Glory it is the Truth which is asserted But if it be said that Faith and New Obedience that is the Works of Righteousness which we do are so the Condition of the Covenant as that whatever the one is ordained of God as a means of and in order to such or such an End as Justification that the other is likewise ordained unto the same End with the same kind of Efficacy or with the same respect unto the effect it is expresly contrary to the whole scope and express Design of the Apostle on that Subject But it will be said that a Condition in the sense intended when Faith is said to be the Condition of our Justification is no more but that it is causa sine qua non which is easie enough to be apprehended But yet neither are we so delivered out of uncertainties into a plain understanding of
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
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
which is here pleaded for But the Apostle makes an express distinction between them and as this Author observes proceeds from one to another by an ascent from the lesser to the greater And the infusion of an habit or principle of Grace or Righteousness Evangelical whereby we are inherently Righteous by which he explains plains our being justified in this place is our Sanctification and nothing else Yea and Sanctification is here distinguished from washing but ye are washed but ye are Sanctified So as that it peculiarly in this place denotes positive habits of Grace and Holiness Neither can he declare the nature of it any way different from what he would have expressed by being Justified 2. Justification is ascribed unto the Spirit of God as the principal efficient cause of the Application of the Grace of God and Blood of Christ whereby we are Justified unto our Souls and Consciences And he is so also of the operation of that Faith whereby we are Justified whence although we are said to be justified by him yet it doth not follow that our Justification consists in the Renovation of our natures 3. The change and mutation that was made in these Corinthians so far as it was Physical in effects inherent as such there was the Apostle expresly ascribes unto their washing and Sanctification So that there is no need to suppose this change to be expressed by their being Justified And in the real change asserted that is in the Renovation of our Natures consists the true entire work and nature of our Sanctification But whereas by reason of the vitious habits and practices mentioned they were in a state of Condemnation and such as had no right unto the Kingdom of Heaven they were by their Justification changed and transferred out of that state into another wherein they had peace with God and right unto life Eternal 4. The third reason proceeds upon a mistake namely That to be justified is only to be freed from the punishment due unto sin For it comprizeth both the Non-imputation of sin and the Imputation of Righteousness with the priviledge of Adoption and right unto the Heavenly Inheritance which are inseparable from it And although it doth not appear that the Apostle in the enumeration of these Priviledges did intend a process from the lesser unto the greater nor is it safe for us to compare the unutterable effects of the Grace of God by Christ Jesus such as Sanctification and Justification are and to determine which is greatest and which is least yet following the conduct of the Scripture and the due consideration of the things themselves we may say that in this life we can be made partakers of no greater Mercy or Priviledge than what consists in our Justification And the Reader may see from hence how impossible it is to produce any one place wherein the words Justification and to justifie do signifie a real internal Work and Physical operation in that this learned man a person of more then ordinary perspicuity candor and judgment designing to prove it insisted on such instances as give so little countenance unto what he pretended He adds Tit. 3.5 6 7. Not by works of Righteousness which we have done but according unto his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made Heirs according unto the hope of Eternal life The argument which he alone insists upon to prove that by Justification here an infusion of internal Grace is intended is this That the Apostle affirming first that God saved us according unto his Mercy by the washing of Regeneration and renewing of the Holy Ghost and afterwards affirming that we are Justified by his Grace he supposes it necessary that we should be Regenerate and renewed that we may be justified and if so then our Justification contains and compriseth our Sanctification also Answ. The plain truth is the Apostle speaks not one word of the Necessity of our Sanctification or Regeneration or Renovation by the Holy Ghost antecedently unto our Justification a supposition whereof contains the whole force of this Argument Indeed he assigns our Regeneration Renovation and Justification all the means of our Salvation all equally unto Grace and Mercy in opposition unto any works of our own which we shall afterwards make use of Nor is there intimated by him any order of precedency or connexion between the things that he mentions but only between Justification and Adoption Justification having the priority in order of nature that being justified by his Grace we should be Heirs according to the hope of Eternal life All the things he mentions are inseparable No man is Regenerate or renewed by the Holy Ghost but withal he is justified No man is justified but withal he is renewed by the Holy Ghost And they are all of them equally of Soveraign Grace in God in opposition unto any works of Righteousness that we have wrought And we plead for the freedom of Gods Grace in Sanctification no less then in Justification But that it is necessary that we should be Sanctified that we may be justified before God who justifieth the ungodly the Apostle says not in this place nor any thing to that purpose neither yet if he did so would it at all prove that the signification of that expression to be justified is to be sanctified or to have inherent Holiness and Righteousness wrought in us And these Testimonies would not have been produced to prove it wherein these things are so expresly distinguished but that there are none to be found of more force or evidence The last place wherein he grants this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Revel 22.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui Justus est Justificetur adhuc which place is pleaded by all the Romanists And our Author says they are but few among the Protestants who do not acknowledge that the word cannot be here used in a Forensick sense but that to be justified is to go on and encrease in Piety and Righteousness Answ. But 1 There is a great objection lies in the way of any Argument from these words namely from the various Reading of the place For many antient Copies read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar renders Justificetur adhuc but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is Righteous work Righteousness still as doth the Printed Copy which now lyeth before me So it was in the Copy of the Complutensian Edition which Stephens commends above all others and in one more antient Copy that he used So it is in the Syriack and Arabick published by Huterus and in our own Polyglot So Cyprian reads the words de bono patientiae Justus autem adhuc justiora faciat similiter qui sanctus sanctiora And I doubt not but that is the true reading of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
Righteousness of Christ. And this Justification if any will needs call it so is capable of degrees both of encrease in its self and of exercise in its fruits as was newly declared But not only to call this our Justification with a general respect unto the notion of the word as a making of us personally and inherently Righteous but to plead that this is the Justification through Faith in the Blood of Christ declared in the Scripture is to exclude the only true Evangelical Justification from any place in Religion The second Branch of the distinction hath much in it like unto Justification by the Law but nothing of that which is declared in the Gospel So that this Distinction instead of coyning us two Justification according to the Gospel hath left us none at all For 4. There is no countenance given unto this Distinction in the Scripture There is indeed mention therein as we observed before of a double Justification the one by the Law the other according unto the Gospel But that either of these should on any account be sub-distinguished into a first and second of the same kind that is either according unto the Law or the Gospel there is nothing in the Scripture to intimate For this second Justification is no way applicable unto what the Apostle James discourseth on that Subject He treats of Justification but speaks not one word of an encrease of it or addition unto it of a first or second Besides he speaks expresly of him that boasts of Faith which being without works is a dead Faith But he who hath the first Justification by the confession of our Adversaries hath a true living Faith formed and enlivened by Charity And he useth the same Testimony concerning the Justification of Abraham that Paul doth and therefore doth not intend another but the same though in a divers respect Nor doth any Believer learn the least of it in his own experience nor without a design to serve a farther turn would it ever have entered the minds of sober men on the reading of the Scripture And it is the bane of spiritual Truth for men in the pretended Declaration of it to coyn arbitrary distinctions without Scripture ground for them and obtrude them as belonging unto the Doctrine they treat of They serve unto no other end or purpose but only to lead the minds of men from the substance of what they ought to attend unto and to engage all sorts of Persons in endless strifes and contentions If the Authors of this Distinction would but go over the places in the Scripture where mention is made of our Justification before God and make a distribution of them unto the respective parts of their Distinction they would quickly find themselves at an unrelievable loss 5. There is that in the Scripture ascribed unto our first Justification if they will needs call it so as leaves no room for their second feigned Justification For the sole foundation and pretence of this Distinction is a denial of those things to belong unto our Justification by the Blood of Christ which the Scripture expresly assigns unto it Let us take out some instances of what belongs unto the first and we shall quickly see how little it is yea that there is nothing left for the pretended second Justification For 1 Therein do we receive the compleat pardon and forgiveness of our Sins Rom. 4.4 6 7. Ephes. 1.7 Chap. 4.32 Act. 26.18 2 Thereby are we made Righteous Rom. 5.19 Chap. 10.4 And 3 are freed from Condemnation Judgment and Death Joh. 3.16 19. Chap. 5.25 Rom. 8.1 4 Are Reconciled unto God Rom. 5.9 10. 2 Cor. 5.21 22. And 5 have peace with him and access into the favour wherein we stand by Grace with the advantages and consolations that depend thereon in a sense of his Love Rom. 5.1 2 3 4 5. And 6 we have Adoption therewithal and all its priviledges John 1.12 And in particular 7 a Right and Title unto the whole inheritance of Glory Act. 26.18 Rom. 8.17 And 8 hereon eternal life doth follow Rom. 8.30 Chap. 6.23 Which things will be again immediately spoken unto upon another occasion And if there be any thing now left for their second Justification to do as such let them take it as their own these things are all of them ours or do belong unto that one Justification which we do assert Wherefore it is evident that either the First Justification overthrows the Second rendring it needless or the Second destroys the First by taking away what essentially belongs unto it we must therefore part with the one or the other for consistent they are not But that which gives countenance unto the Fiction and Artifice of this Distinction and a great many more is a dislike of the Doctrine of the Grace of God and Justification from thence by Faith in the Blood of Christ which some endeavour hereby to send out of the way upon a pretended sleeveless Errand whilst they dress up their own Righteousness in its Robes and exalt it into the Room and Dignity thereof But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our Justification For those that are freely justified are continued in that state until they are glorified By Justification they are really changed into a new spiritual state and condition and have a new Relation given them unto God and Christ unto the Law and the Gospel And it is enquired what it is whereon their Continuation in this state doth on their part depend or what is required of them that they may be justified unto the End And this as some say is not Faith alone but also the works of sincere Obedience And none can deny but that they are required of all them that are justified whilst they continue in a state of Justification on this side Glory which next and immediately ensues thereunto But whether upon our Justification at first before God Faith be immediately dismissed from its place and office and its work be given over unto works so as that the continuation of our Justification should depend on our own personal Obedience and not on the renewed Application of Faith unto Christ and his Righteousness is worth our enquiry Only I desire the Reader to observe that which was the necessity of owning a personal Obedience in justified persons is on all hands absolutely agreed the seeming difference that is herein concerns not the substance of the Doctrine of Justification but the manner of expressing our conceptions concerning the order of the Disposition of Gods Grace and our own Duty unto Edification wherein I shall use my own liberty as it is meet others should do theirs And I shall offer my thoughts hereunto in the ensuing observations 1. Justification is such a work as is at once compleated in all the causes and the whole effect of it though not as unto the full possession of all that it gives Right and Title unto For
any actual Obligation unto the Curse of the Law unless they should fall into such sins as should ipso facto forfeit their justified estate and transfer them from the Covenant of Grace into the Covenant of Works which we believe that God in his Faithfulness will preserve them from And although sin cannot be actually pardoned before it be actually committed yet may the obligation unto the Curse of the Law be virtually taken away from such sins in justified persons as are consistent with a justified estate or the Terms of the Covenant of Grace antecedently unto their actual commission God at once in this sense forgiveth all their Iniquities and healeth all their Diseases redeemeth their life from Destruction and crowneth them with loving kindness and mercies Psal. 103.2 3. Future sins are not so pardoned as that when they are committed they should be no sins which cannot be unless the commanding power of the Law be abrogated But their respect unto the Curse of the Law or their power to oblige the justified person thereunto is taken away Still there abideth the true nature of sin in every inconformity unto or transgression of the Law in justified persons which stands in need of daily actual pardon For there is no man that liveth and sinneth not and if we say that we have no sin we do but deceive our selves None are more sensible of the Guilt of sin none are more troubled for it none are more earnest in supplications for the pardon of it than justified persons For this is the effect of the Sacrifice of Christ applyed unto the Souls of Believers as the Apostle declares Heb. 10.1 2 3 4 10 14. that it doth take away Conscience condemning the Sinner for sin with respect unto the Curse of the Law But it doth not take away Conscience condemning sin in the Sinner which on all considerations of God and themselves of the Law and the Gospel requires Repentance on the part of the sinner and actual pardon on the part of God Whereas therefore one Essential part of Justification consisteth in the pardon of our sins and sins cannot be actually pardoned before they are actually committed our present enquiry is whereon the continuation of our Justification doth depend notwithstanding the Interveniency of sin after we are justified whereby such sins are actually pardoned and our persons are continued in a state of Acceptation with God and have their right unto Life and Glory uninterrupted Justification is at once compleat in the Imputation of a perfect Righteousness the Grant of a Right and Title unto the heavenly Inheritance the actual pardon of all past sins and the virtual pardon of future sins but how or by what means on what terms and conditions this state is continued unto those who are once justified whereby their Righteousness is everlasting their Title to Life and Glory indefeazable and all their sins are actually pardoned is to be enquired For answer unto this enquiry I say 1 It is God that Justifieth and therefore the continuation of our Justification is his Act also And this on his part depends on the immutability of his Counsel the unchangeableness of the everlasting Covenant which is ordered in all things and sure the Faithfulness of his Promises the Efficacy of his Grace his complacency in the Propitiation of Christ with the power of his Intercession and the irrevocable Grant of the Holy Ghost unto them that do believe which things are not of our present enquiry 2. Some say that on our part the continuation of this state of our Justification depends on the Condition of Good works that is that they are of the same consideration and use with Faith it self herein In our Justification it self there is they will grant somewhat peculiar unto Faith but as unto the continuation of our Justification Faith and Works have the same influence into it Yea some seem to ascribe it distinctly unto Works in an especial manner with this only proviso that they be done in Faith For my part I cannot understand that the continuation of our Justification hath any other dependencies than hath our Justification it self As Faith alone is required unto the one so Faith alone is required unto the other although its operations and effects in the discharge of its duty and office in Justification and the continuation of it are divers nor can it otherwise be To clear this Assertion two things are to be observed 1. That the continuation of our Justification is the continuation of the Imputation of Righteousness and the pardon of sins I do still suppose the imputation of Righteousness to concur unto our Justification although we have not yet examined what Righteousness it is that is imputed But that God in our Justification imputeth Righteousness unto us is so expresly affirmed by the Apostle as that it must not be called in question Now the first act of God in the imputation of Righteousness cannot be repeated And the actual pardon of sin after Justification is an effect and consequent of that imputation of Righteousness If any man sin there is a Propitiation deliver him I have found a Ransome Wherefore unto this actual pardon there is nothing required but the application of that Righteousness which is the cause of it and this is done by Faith only 2. The Continuation of our Justification is before God or in the sight of God no less than our absolute Justification is We speak not of the sense and evidence of it unto our own Souls unto peace with God nor of the evidencing and manifestation of it unto others by its effects but of the continuance of it in the sight of God Whatever therefore is the means condition or cause hereof is pleadable before God and ought to be pleaded unto that purpose So then the enquiry is What it is that when a Justified person is guilty of Sin as guilty he is more or less every day and his Conscience is pressed with a sense thereof as that only thing which can endanger or intercept his justified Estate his Favour with God and Title unto Glory he betakes himself unto or ought so to do for the continuance of his State and pardon of his Sins what he pleadeth unto that purpose and what is available thereunto That this is not his own Obedience his personal Righteousness or fulfilling the condition of the new Covenant is evident from 1 the experience of Believers themselves 2 Testimony of Scripture and 3 the Example of them whose cases are recorded therein 1. Let the experience of them that do believe be enquired into for their Consciences are continually exercised herein What is it that they betake themselves unto what is it that they plead with God for the continuance of the pardon of their Sins and the acceptance of their persons before him Is it any thing but Soveraign Grace and Mercy through the Blood of Christ Are not all the Arguments which they plead unto this end taken from the
it And what I shall attempt unto this purpose I do it under this perswasion that the life and continuance of any Church on the one hand and its Apostasie or Ruine on the other do depend in an eminent manner on the Preservation or Rejection of the Truth in this Article of Religion and I shall add as it hath been professed received and believed in the Church of England in former days The first thing we are to consider is the meaning of these words to Impute and Imputation For from a meer plain Declaration hereof it will appear that sundry things charged on a supposition of the Imputation we plead for are vain and groundless or the Charge it self is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word first used to this purpose signifies to think to esteem to judge or to refer a thing or matter unto any to impute or to be imputed for Good or Evil. See Levit. 7.18 chap. 17.4 And Psal. 106.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted reckoned imputed unto him for Righteousness To judge or esteem this or that Good or Evil to belong unto him to be his The Lxx. express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as do the Writers of the New Testament also And these are rendred by reputare imputare acceptum ferre tribuere assignare ascribere But there is a different signification among these words In particular to be reputed Righteous and to have Righteousness imputed differ as cause and effect For that any may be reputed Righteous that is be judged or esteemed so to be there must be a real foundation of that Reputation or it is a mistake and not a right Judgment as a man may be reputed to be wise who is a fool or reputed to be rich who is a beggar Wherefore he that is reputed Righteous must either have a Righteousness of his own or another antecedently imputed unto him as the foundation of that Reputation Wherefore to impute Righteousness unto one that hath none of his own is not to repute him to be Righteous who is indeed Unrighteous but it is to communicate a Righteousness unto him that he may rightly and justly be esteemed judged or reputed Righteous Imputare is a word that the Latine Tongue owns in the sense wherein it is used by Divines Optime de pessimis meruisti ad quos pervenerit incorrupta rerum fides magno Authori suo imputata Senec. ad Mart. And Plin. lib. 18. cap. 1. In his Apology for the Earth our common Parent nostris eam criminibus urgemus culpamque nostram illi imputamus In their sense to impute any thing unto another is if it be evil to charge it on him to burden him with it so saith Pliny we impute our own faults to the Earth or charge them upon it If it be Good it is to ascribe it unto him as his own whether originally it were so or no magno Authori imputata Vasquez in Thom. 22. Tom. 2. Disp. 132. attempts the sense of the word but confounds it with reputare Imputare aut reputare quidquam alicui est idem atque inter ea quae sunt ipsius ad eum pertinent connumerare recensere This is reputare properly imputare includes an Act antecedent unto this accounting or esteeming a thing to belong unto any Person But whereas that may be imputed unto us which is really our own antecedently unto that Imputation the word must needs have a double sense as it hath in the Instances given out of Latine Authors now mentioned And 1. To Impute unto us that which was really ours antecedently unto that Imputation includes two things in it 1 An Acknowledgment or Judgment that the thing so imputed is really and truly ours or in us He that Imputes Wisdom or Learning unto any man doth in the first place acknowledge him to be Wise or Learned 2 A dealing with them according unto it whether it be Good or Evil. So when upon a Trial a man is acquitted because he is found Righteous first he is judged and esteemed Righteous and then dealt with as a Righteous Person his Righteousness is imputed unto him See this exemplified Gen. 30.33 2. To Impute unto us that which is not our own antecedently unto that Imputation includes also in it two things 1 A Grant or Donation of the thing it self unto us to be ours on some just Ground and Foundation For a thing must be made ours before we can justly be dealt withall according unto what is required on the Account of it 2 A Will of dealing with us or an actual dealing with us according unto that which is so made ours For in this matter whereof we treat the most Holy and Righteous God doth not justifie any that is absolve them from sin pronounce them Righteous and thereon grant unto them Right and Title unto Eternal Life but upon the interveniency of a true and compleat Righteousness truly and compleatly made the Righteousness of them that are to be justified in order of nature antecedently unto their Justification But these things will be yet made more clear by Instances and it is necessary they should be so 1. There is an Imputation unto us of that which is really our own inherent in us performed by us antecedently unto that Imputation and this whether it be Evil or Good The Rule and Nature hereof is given and expressed Ezek. 18.20 The Righteousness of the Righteous shall be upon him the Wickedness of the Wicked shall be upon him Instances we have of both sorts 1 In the Imputation of sin when the Person guilty of it is so judged and reckoned a sinner as to be dealt withall accordingly This Imputation Shimei deprecated 2 Sam. 19.19 He said unto the King Let not my Lord impute Iniquity unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the expression of the Imputation of Righteousness Gen. 15.6 neither do thou remember what thy Servant did perversely For thy Servant doth know that I have sinned He was Guilty and acknowledged his Guilt but deprecates the Imputation of it in such a sentence concerning him as his sin deserved So Stephen deprecated the Imputation of sin unto them that stoned him whereof they were really guilty Act. 7.60 Lay not this sin to their charge impute it not unto them As on the other side Zechariah the Son of Jehojada who died in the same cause and the same kind of death with Stephen prayed that the sin of those which slew him might be charged on them 2 Chron. 24.22 Wherefore to impute sin is to lay it unto the charge of any and to deal with them according unto its desert To impute that which is Good unto any is to judge and acknowledge it so to be theirs and thereon to deal with them in whom it is according unto its respect unto the Law of God The Righteousness of the Righteous shall be upon him So Jacob provided that his Righteousness
there is no shadow nor Resemblance in any other works of God either of Creation Providence or Grace which his nature was filled withal Full of Grace and Truth And all his personal Glory Power Authority and Majesty as Mediator in his Exaltation at the right hand of God which is expressive of them all doth belong hereunto These things were peculiar unto him and all of them effects of his eternal Predestination But 2 He was not thus predestinated absolutely but also with respect unto that Grace and Glory which in him and by him was to be communicated unto the Church And he was so 1. As the Pattern and Exemplary cause of our Predestination For we are predestinated to be conformed unto the Image of the Son of God that he might be the first born among many Brethren Rom. 8.29 Hence he shall even change our vile Body that it may be fashioned like unto his Glorious Body Phil. 3.21 That when he appears we may be every way like him 1 Joh. 3.2 2. As the means and cause of Communicating all Grace and Glory unto us For we are chosen in him before the foundation of the World that we should be Holy and predestinated unto the Adoption of Children by him Ephes. 1.3 4 5. He was designed as the only procuring cause of all spiritual Blessings in Heavenly things unto those who are chosen in him Wherefore 3. He was thus fore-ordained as the Head of the Church it being the design of God to gather all things into an Head in him Ephes. 1.10 4. All the Elect of God were in his eternal purpose and design and in the everlasting Covenant between the Father and the Son committed unto him to be delivered from Sin the Law and Death and to be brought into the enjoyment of God Thine they were and thou gavest them unto me Joh. 17.6 Hence was that love of his unto them wherewith he loved them and gave himself for them antecedently unto any good or love in them Ephes. 5.25 26. Gal. 2.20 Rev. 1.5 6. 5. In the prosecution of this design of God and in the accomplishment of the everlasting Covenant in the fulness of Time he took upon him our Nature or took it into personal subsistence with himself The especial Relation that ensued hereon between him and the Elect Children the Apostle declares at large Heb. 2.10 11 12 13 14 15 16 17. And I refer the Reader unto our exposition of that place 6. On these Foundations he undertook to be the Surety of the new Covenant Heb. 7.22 Jesus was made a Surety of a better Testament This alone of all the fundamental considerations of the Imputation of our sins unto Christ I shall insist upon on purpose to obviate or remove some mistakes about the Nature of his Suretiship and the respect of it unto the Covenant whereof he was the Surety And I shall borrow what I shall offer hereon from our exposition of this passage of the Apostle on the seventh Chapter of this Epistle not yet published with very little variation from what I have discoursed on that occasion without the least respect unto or prospect of any treating on our present subject The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where found in the Scripture but in this place only But the advantage which some would make from thence namely that it being but one place wherein the Lord Christ is called a Surety it is not of much force or much to be insisted on is both unreasonable and absurd For 1 this one place is of Divine Revelation and therefore is of the same Authority with twenty Testimonies unto the same purpose One Divine Testimony makes our Faith no less necessary nor doth one less secure it from being deceived then an hundred 2. The signification of the word is known from the use of it and what it signifies among men that no question can be made of its sense and importance though it be but once used And this on any occasion removes the Difficulty and Danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The thing it self intended is so fully declared by the Apostle in this place and so plentifully taught in other places of the Scripture as that the single use of this word may add light but can be no prejudice unto it Something may be spoken unto the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will give light into the thing intended by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Vola manus the palm of the hand Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver into the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification Hence being a Surety is interpreted by striking the hand Prov. 6.1 My Son if thou be Surety for thy friend if thou hast stricken thy hand with a Stranger So it answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 6.1 Chap. 17.18 Chap. 20.19 and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originally signifies to mingle or a mixture of any things or persons And thence from the conjunction and mixture that is between a Surety and him for whom he is a Surety whereby they coalesce into one person as unto the ends of that Suretiship it is used for a Surety or to give Surety And he that was or did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety or become a Surety was to answer for him for whom he was so whatsoever befell him So is it described Gen. 43.9 in the words of Judah unto his Father Jacob concerning Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be Surety for him of my hand shalt thou require him In undertaking to be Surety for him as unto his safety and preservation he engageth himself to answer for all that should befall him for so he adds if I bring him not unto the and set him before the let me be guilty for ever And on this ground he entreats Joseph that he might be a Servant and a Bondman in his stead that he might go free and return unto his Father Gen. 44.32 33. This is required unto such a Surety that he undergo and answer all that he for whom he is a Surety is liable unto whether in things criminal or civil so far as the Suretiship doth extend A Surety is an undertaker for another or others who thereon is justly and legally to answer what is due to them or from them Nor is the Word otherwise used See Job 17.3 Prov. 6.1 Chap. 11.15 Chap. 17.11 Chap. 20.16 Chap. 27.13 So Paul became a Surety unto Philemon for Onesimus ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsio Expromissio Fidejussio an undertaking or giving Security for any thing or Person unto another whereon an Agreement did ensue This in some cases was by Pledges or an Earnest Isa. 36.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Surety Pledges Hostages for the true performance of conditions Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of this Covenant are established in the Covenant it self whereon God will bestow all the Benefits and Effects of it upon us which are Faith and Obedience Wherefore what the Lord Christ hath done for us is thus far accepted as our legal Righteousness as that God upon our Faith and Obedience with respect thereunto doth release and pardon all our sins of Omission and Commission Upon this pardon there is no need of any positive perfect Righteousness unto our Justification or Salvation but our own personal Righteousness is accepted with God in the room of it by virtue of the New Covenant which Christ hath procured So is the Doctrine hereof stated by Cursellaeus and those that join with him or follow him Sundry things there are in these Opinions that deserve an Examination and they will most if not all of them occur unto us in our progress That which alone we have occasion to enquire into with respect unto what we have discoursed concerning the Lord Christ as surety of the Covenant and which is the Foundation of all that is asserted in them is That Christ by his death procured the New Covenant for us which as one says is all that we have thereby which if it should prove otherwise we are not beholding unto it for any thing at all But these things must be examined And 1. The Terms of procuring the New Covenant are ambiguous It is not as yet that I know of by any declared how the Lord Christ did procure it whether he did so by his Satisfaction and Obedience as the meritorious cause of it or by what other kind of causality Unless this be stated we are altogether uncertain what Relation of the New Covenant unto the Death of Christ is intended And to say that thereunto we owe the New Covenant doth not mend the matter but rather render the Terms more ambiguous Neither is it declared whether the Constitution of the Covenant or the Communication of the Benefits of it are intended It is yet no less general That God was so well pleased with what Christ did as that hereon he made and entered into a New Covenant with mankind This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ by his Obedience and Suffering did meritoriously procure the making and establishing of the New Covenant which was all that he so procured and the entire effect of his death what they say may be understood but the whole Nature of the Mediation of Christ is overthrown thereby 2. This Opinion is liable unto a great Prejudice in that whereas it is in such a Fundamental Article of our Religion and about that wherein the Eternal Welfare of the Church is so nearly concerned there is no mention made of it in the Scripture For is it not strange that if this be as some speak the sole effect of the Death of Christ whereas sundry other things are frequently in the Scripture ascribed unto it as the effects and fruits thereof that this which is only so should be no where mentioned neither in express words nor such as will allow of this sense by any just or lawful consequence Our Redemption Pardon of sins the Renovation of our Natures our Sanctification Justification Peace with God Eternal Life are all joyntly and severally assigned thereunto in places almost without number But it is no where said in the Scripture that Christ by his death merited procured obtained the New Covenant or that God should enter into a New Covenant with mankind yea as we shall see that which is contrary unto it and inconsistent with it is frequently asserted 3. To clear the Truth herein we must consider the several notions and causes of the New Covenant with the true and real respect of the Death of Christ thereunto And it is variously represented unto us 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God And this although it have the nature of an Eternal Decree yet is it not the same with the Decree of Election as some suppose For that properly respects the subjects or persons for whom Grace and Glory are prepared This is the Preparation of that Grace and Glory as to the way and manner of their communication Some learned men do judge that this counsel and purpose of the Will of God to give Grace and Glory in and by Jesus Christ unto the Elect in the way and by the means by him prepared is formally the Covenant of Grace or at least that the substance of the Covenant is comprized therein But it is certain that more is required to compleat the whole nature of a Covenant Nor is this purpose or counsel of God called the Covenant in the Scripture but is only proposed as the spring and fountain of it Eph. 1. â—â— 4 5 6 7 8 9 10 11. Unto the full Exemplification of the Covenant of Grace there is required the Declaration of this Counsel of Gods Will accompanied with the means and powers of its Accomplishment and the Prescription of the ways whereby we are so to be interessed in it and made partakers of the Benefits of it But in the enquiry after the procuring cause of the New Covenant it is the first thing that ought to come under consideration For nothing can be the procuring cause of the Covenant which is not so of this spring and fountain of it of this Idea of it in the mind of God of the preparation of its Terms and Benefits But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ and to ascribe it thereunto is to overthrow the whole freedom of eternal Grace and Love Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God be the effect of or procured by any thing that is external and temporal 2. It may be considered with respect unto the foederal Transactions between the Father and the Son concerning the Accomplishment of this Counsel of his Will What these were wherein they did consist I have declared at large Exercitat Vol. 2. Neither do I call this the Covenant of Grace absolutely nor is it so called in the Scripture But yet some will not distinguish between the Covenant of the Mediator and the Covenant of Grace because the promises of the Covenant absolutely are said to be made to Christ Gal. 3.16 and he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first subject of all the Grace of it But in the Covenant of the Mediator Christ stands alone for himself and undertakes for himself alone and not as the Repretsentive of the Church But this he is in the Covenant of Grace But this is that wherein it had its designed establishment as unto all the ways means and ends of its Accomplishment and all things so disposed as that it might be effectual unto the eternal Glory of the Wisdom Grace Righteousness and Power of
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
or that we may be interessed in it that it may be made ours which is all we contend for And this is our actual coalescency into one mystical person with him by Faith Hereon doth the necessity of Faith originally depend And if we shall add hereunto the necessity of it likewise unto that especial Glory of God which he designs to exalt in our Justification by Christ as also unto all the ends of our Obedience unto God and the Renovation of our Natures into his Image its station is sufficiently secured against all Objections Our actual Interest in the satisfaction of Christ depends on our actual Insertion into his mystical Body by Faith according to the Appointment of God 4 thly It is yet objected That if the Righteousness of Christ be made ours we may be said to be Saviours of the World as he was or to save others as he did For he was so and did so by his Righteousness and no otherwise This Objection also is of the same nature with those foregoing a meer Sophistical Cavil For 1. The Righteousness of Christ is not transfused into us so as to be made inherently and subjectively ours as it was in him and which is necessarily required unto that effect of saving others thereby Whatever we may do or be said to do with respect unto others by virtue of any power or quality inherent in our selves we can be said to do nothing unto others or for them by virtue of that which is imputed unto us only for our own benefit That any Righteousness of ours should benefit another it is absolutely necessary that it should be wrought by our selves 2. If the Righteousness of Christ could be transfused into us and be made inherently ours yet could we not be nor be said to be the Saviours of others thereby For our nature in our individual persons is not subjectum capax or capable to receive and retain a Righteousness useful and effectual unto that end This capacity was given unto it in Christ by virtue of the Hypostatical Vnion and no otherwise The Righteousness of Christ himself as performed in the Humane Nature would not have been sufficient for the Justification and Salvation of the Church had it not been the Righteousness of his Person who is both God and Man for God redeemed his Church with his own Blood 3. This Imputation of the Righteousness of Christ unto us as unto its ends and use hath its measure from the Will of God and his purpose in that Imputation And this is that it should be the Righteousness of them unto whom it is imputed and nothing else 4. We do not say that the Righteousness of Christ as made absolutely for the whole Church is imputed unto every Believer But his satisfaction for every one of them in particular according unto the Will of God is imputed unto them not with respect unto its general ends but according unto every ones particular Interest Every Believer hath his own Homer of this Bread of Life and all are justified by the same Righteousness The Apostle declares as we shall prove afterwards that as Adams actual sin is imputed unto us unto condemnation so is the Obedience of Christ imputed unto us to the Justification of life But Adams sin is not so imputed unto any person as that he should then and thereby be the cause of sin and condemnation unto all other persons in the World but only that he himself should become Guilty before God thereon And so is it on the other side And as we are made Guilty by Adams actual sin which is not inherent in us but only imputed unto us so are we made Righteous by the Righteousness of Christ which is not inherent in us but only imputed unto us And imputed unto us it is because himself was Righteous with it not for himself but for us It is yet said That if we insist on personal Imputation unto every Believer of what Christ did or if any Believer be personally Righteous in the very individual Acts of Christs Righteousness many Absurdities will follow But it was observed before that when any design to oppose an Opinion from the absurdities which they suppose would follow upon it they are much enclined so to state it as that at least they may seem so to do And this oftimes the most worthy and candid Persons are not free from in the heat of Disputation So I fear it is here fallen out For as unto personal Imputation I do not well understand it All Imputation is unto a person and is the Act of a person be it of what and what sort it will but from neither of them can be denominated a Personal Imputation And if an Imputation be allowed that is not unto the persons of men namely in this case unto all Believers the nature of it hath not yet been declared as I know of That any have so expressed the Imputation pleaded for That every Believer should be personally Righteous in the very individual Acts of Christs Righteousness I know not I have neither read nor heard any of them who have so expressed their mind It may be some have done so but I shall not undertake the defence of what they have done For it seems not only to suppose that Christ did every individual Act which in any instance is required of us but also that those Acts are made our own inherently both which are false and impossible That which indeed is pleaded for in this Imputation is only this That what the Lord Christ did and suffered as the Mediator and Surety of the Covenant in answer unto the Law for them and in their stead is imputed unto every one of them unto the Justification of Life And sufficient this is unto that end without any such supposals 1 From the Dignity of the Person who yielded his Obedience which rendered it both satisfactory and meritorious and imputable unto many 2 From the Nature of the Obedience it self which was a perfect compliance with a fulfilling of and satisfaction unto the whole Law in all its demands This on the supposition of that Act of Gods Soveraign Authority whereby a Representative of the whole Church was introduced to answer the Law is the Ground of his Righteousness being made theirs and being every way sufficient unto their Justification 3 From the constitution of God that what was done and suffered by Christ as a publick person and our surety should be reckoned unto us as if done by our selves So the sin of Adam whilst he was a publick Person and represented his whole Posterity is imputed unto us all as if we had committed that actual sin This Bellarmin himself frequently acknowledgeth Peccavimus in primo homine quando ille peccavit illa ejus praevaricatio nostra etiam praevaricatio fuit Non enim vere per Adami inobedientiam constitueremur peccatores nisi inobedientia illius nostra etiam inobedientia esset De Amiss Grat. Stat. Peccat lib.
shall not farther here insist on this Testimony Many others also unto the same purpose I shall wholly omit namely all those wherein the Saints of God or the Church in an humble acknowledgment and confession of their own sins do betake themselves unto the Mercy and Grace of God alone as dispensed through the Mediation and Blood of Christ and all those wherein God promiseth to pardon and blot out our Iniquities for his own sake for his names sake to bless the people not for any good that was in them nor for their Righteousness nor for their Works the consideration whereof he excludes from having any influence into any actings of his Grace towards them And all those wherein God expresseth his Delight in them alone and his Approbation of them who hope in his mercy trust in his name betaking themselves unto him as their only Refuge pronouncing them accursed who trust in any thing else or glory in themselves such as contain singular promises unto them that betake themselves unto God as Fatherless Hopeless and lost in themselves There is none of the Testimonies which are multiplied unto this purpose but they sufficiently prove that the best of Gods Saints have not a Righteousness of their own whereon they can in any sense be justified before God For they do all of them in the places referred unto renounce any such Righteousness of their own all that is in them all that they have done or can do and betake themselves unto Grace and Mercy alone And whereas as we have before proved God in the Justification of any doth exercise Grace towards them with respect unto a Righteousness whereon he declares them Righteous and accepted before him they do all of them respect a Righteousness which is not inherent in us but imputed us Herein lies the substance of all that we enquire into in this matter of Justification All other disputes about qualifications conditions causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of Interest for own Works and Obedience in our Justification before God are but the speculations of men at ease The Conscience of a convinced sinner who presents himself in the presence of God finds all practically reduced unto this one point namely whether he will trust unto his own personal inherent Righteousness or in a full Renuntiation of it betake himself unto the Grace of God and the Righteousness of Christ alone In other things he is not concerned And let men phrase his own Righteousness unto him as they please let them pretend it meritorious or only Evangelical not legal only an accomplishment of the condition of the new Covenant a cause without which he cannot be justified it will not be easie to frame his mind unto any confidence in it as unto Justification before God So as not to deceive him in the Issue The second part of the present Argument is taken from the nature of the thing it self or the consideration of this personal inherent Righteousness of our own what it is and wherein it doth consist and of what use it may be in our Justification And unto this purpose it may be observed 1. That we grant an inherent Righteousness in all that do believe as hath been before declared For the fruit of the Spirit is in all Goodness and Righteousness and Truth Ephes. 5.9 Being made free from sin we become the Servants of Righteousness Rom. 6.20 And our Duty it is to follow after Righteousness Godliness Faith Love Meekness 1 Tim. 2.22 And although Righteousness be mostly taken for an especial Grace or Duty distinct from other Graces and Duties yet we acknowledge that it may be taken for the whole of our Obedience before God and the word is so used in the Scripture where our own Righteousness is opposed unto the Righteousness of God And it is either Habitual or Actual There is an Habitual Righteousness inherent in Believers as they have put on the new man which after God is created in Righteousness and true Holiness Ephes. 4.24 As they are the Workmanship of God created in Jesus Christ unto good Works Chap. 2.8 And there is an Actual Righteousness consisting in those good Works whereunto we are so created or the fruits of Righteousness which are to the praise of God by Jesus Christ. And concerning this Righteousness it may be observed 1 That men are said in the Scripture to be just or righteous by it but no one is said to be justified by it before God 2 That it is not ascribed unto or found in any but those that are actually justified in order of nature antecedent thereunto This being the constant Doctrine of all the reformed Churches and Divines it is an open Calumny whereby the contrary is ascribed unto them or any of those who believe the Imputation of the Righteousness of Christ unto our Justification before God So Bellarmine affirms that no Protestant Writers acknowledge an inherent Righteousness but only Bucer and Chemnitius when there is no one of them by whom either the thing it self or the necessity of it is denied But some excuse may be made for him from the manner whereby they expressed themselves wherein they always carefully distinguished between inherent Holiness and that Righteousness whereby we are justified But we are now told by one that if we should affirm it an Hundred times he could scarce believe us This is somewhat severe for although he speaks but to one yet the charge falls equally upon all who maintain that Imputation of the Righteousness of Christ which he denies who being at least the generality of all Protestant Divines they are represented either as so foolish as not to know what they say or so dishonest as to say one thing and believe another But he endeavours to justifie his censure by sundry Reasons And first he says that inherent Righteousness can on no other account be said to be ours than that by it we are made Righteous that is that it is the condition of our Justification required in the new Covenant This being denied all inherent Righteousness is denied But how is this proved what if one should say that every Believer is inherently Righteous but yet that this inherent Righteousness was not the condition of his Justification but rather the consequent of it and that it is no where required in the new Covenant as the condition of our Justification how shall the contrary be made to appear The Scripture plainly affirms that there is such an inherent Righteousness in all that believe and yet as plainly that we are justified before God by Faith without works Wherefore that it is the condition of our Justification and so antecedent unto it is expresly contrary unto that of the Apostle unto him that worketh not but believeth on him that justifieth the ungodly his Faith is counted unto him for Righteousness Rom. 4.5 Nor is it the condition of the Covenant it self as that whereon the whole Grace of the Covenant is suspended For as it is
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
mortification of sin nor of growth in Grace And indeed this is the only rational pretence of ascribing our Justification before God thereunto For were it so with any what should hinder him from being justified thereon before God but only that he hath been a sinner which spoils the whole market But this vain Imagination is so contrary unto the Scripture and the Experience of all that know the Terrour of the Lord and what it is to walk humbly before him as that I shall not insist on the Refutation of it 2. It is pleaded that although this Righteousness be not an exact fulfilling of the moral Law yet is it the Accomplishment of the Condition of the New Covenant or entirely answereth the Law of Grace and all that is required of us therein Ans. 1. This wholly takes away sin and the pardon of it no less then doth the conceit of sinless perfections which we now rejected For if our Obedience do answer the only Law and Rule of it whereby it is to be tried measured and judged then is there no sin in us nor need of pardon No more is required of any man to keep him absolutely free from sin but that he fully answer and exactly comply with the Rule and Law of his Obedience whereby he must be judged On this supposition therefore there is neither sin nor any need of the pardon of it To say that there is still both sin and need of pardon with respect unto the moral Law of God is to confess that Law to be the Rule of our Obedience which this Righteousness doth no way answer and therefore none by it can be justified in the sight of God 2. Although this Righteousness be accepted in justified persons by the Grace of our Lord Jesus Christ yet consider the principle of it with all the Acts and Duties wherein it doth consist as they are required and prescribed in the Gospel unto us and they do neither joyntly nor severally fulfil and and answer the commands of the Gospel no more then they do the commands of the Law Wherefore they cannot all of them constitute a Righteousness consisting in an exact conformity unto the Rules of the Gospel or the Law of it For it is impious to imagine that the Gospel requiring any Duty of us suppose the Love of God doth make any Abatement as unto the matter manner or degrees of perfection in it from what was required by the Law Doth the Gospel require a lower degree of Love to God a less perfect Love than the Law did God forbid The same may be said concerning the inward frame of our natures and all other Duties whatever wherefore although this Righteousness is accepted in justified Persons as God had respect unto Abel and then unto his Offering in the way and unto the ends that shall be afterwards declared yet as it relates unto the commands of the Gospel both it and all the Duties of it are no less imperfect then it would be if it should be left unto its Trial by the Law of Creation only 3. I know not what some men intend On the one hand they affirm that our Lord Jesus Christ hath enlarged and heightened the spiritual sense of the moral Law and not only so but added unto it new precepts of more exact Obedience than it did require But on the other they would have him to have brought down or taken off the Obligation of the Law so as that a man according as he hath adapted it unto the use of the Gospel shall be judged of God to have fulfilled the whole Obedience which it requires who never answered any one precept of it according unto its original sense and obligation For so it must be if this imperfect Righteousness be on any account esteemed a fulfilling of the Rule of our Obedience as that thereon we should be justified in the sight of God 4. This opinion puts an irreconcileable Difference between the Law and the Gospel not to be composed by any distinctions For according unto it God declares by the Gospel a man to be perfectly Righteous justified and blessed upon the consideration of a Righteousness that is imperfect and in the Law he pronounceth every one accursed who continueth not in all things required by it and as they are therein required But it is said that this Righteousness is no otherwise to be considered but as the condition of the new Covenant whereon we obtain Remission of sins on the sole account of the satisfaction of Christ wherein our Justification doth consist Ans. 1. Some indeed do say so but not all not the most not the most learned with whom in this controversie we have to do And in our Pleas for what we believe to be the Truth we cannot always have respect unto every private opinion whereby it is opposed 2 That Justification consists only in the pardon of sin is so contrary to the signification of the Word the constant use of it in the Scripture the common notion of it amongst mankind the sense of men in their own Consciences who find themselves under an Obligation unto Duty and express Testimonies of the Scripture as that I somewhat wonder how it can be pretended But it shall be spoken unto elsewhere 3 If this Righteousness be the fulfilling of the condition of the new Covenant whereon we are justified it must be in it self such as exactly answereth some Rule or Law of Righteousness and so be perfect which it doth not and therefore cannot bear the place of a Righteousness in our Justification 4 That this Righteousness is the condition of our Justification before God or of that interest in the Righteousness of Christ whereby we are justified is not proved nor ever will be I shall briefly add two or three considerations excluding this personal Righteousness from its pretended interest in our Justification and close this Argument 1. That Righteousness which neither answereth the Law of God nor the end of God in our Justification by the Gospel is not that whereon we are Justified But such is this inherent Righteousness of Believers even of the best of them 1 That it answereth not the Law of God hath been proved from its Imperfection Nor will any sober person pretend that it exactly and perfectly fulfills the Law of our Creation And this Law cannot be disanulled whilst the Relation of Creator and Rewarder on the one hand and of Creatures capable of Obedience and Rewards on the other between God and us doth continue Wherefore that which answereth not this Law will not justifie us For God will not abrogate that Law that the Transgressors of it may be justified Do we saith the Apostle by the Doctrine of Justification by Faith without Works make void the Law God forbid yea we establish it Rom. 3.31 2 That we should be justified with respect unto it answereth not the end of God in our Justification by the Gospel For this is to take away all glorying in
those who have all their sins forgiven have the Blessedness of Justification and there is neither need nor use of any farther Imputation of Righteousness unto them And sundry other things of the same nature are urged unto the same purpose which will be all of them either obviated in the insuing discourse or answered elswhere Answ. This cause is of more importance and more evidently stated in the Scriptures than to be turned into such niceties which have more of Philosophical subtilty than Theological solidity in them This exception therefore might be dismissed without farther answer than what is given us in the known rule That a truth well established and confirmed is not to be questioned much less relinquished on every intangling sophism though it should appear insoluble But as we shall see there is no such difficulty in these arguings but what may easily be discussed And because the matter of the Plea contained in them is made use of by sundry learned Persons who yet agree with us in the substance of the Doctrine of Justification namely that it is by Faith alone without Works through the Imputation of the Merit and Satisfaction of Christ. I shall as briefly as I can discover the mistakes that it proceeds upon 1. It includes a supposition That he who is pardoned his sins of omission and commission is esteemed to have done all that is required of him and to have committed nothing that is forbidden For without this supposition the bare pardon of sin will neither make constitute nor denominate any Man righteous But this is far otherwise nor is any such thing included in the nature of Pardon For in the Pardon of sin neither God nor Man do judge That he who hath sinned hath not sinned which must be done if he who is pardoned be esteemed to have done all that he ought and to have done nothing that he ought not to do If a Man be brought on his tryal for any evil fact and being legally convicted thereof is discharged by Soveraign Pardon it is true that in the eye of the Law he is looked upon as an innocent man as unto the punishment that was due unto him but no Man thinks that he is made righteous thereby or is esteemed not to have done that which really he hath done and whereof he was convicted Joab and Abiathar the Priest were at the same time guilty of the same crime Solomon gives order that Joab be put to death for his crime but unto Abiathar he gives a Pardon Did he thereby make declare or constitute him righteous Himself expresseth the contrary affirming him to be unrighteous and guilty only he remitted the punishment of his fault 1 King 2.26 Wherefore the Pardon of sin dischargeth the guilty person from being liable or obnoxious unto Anger Wrath or Punishment due unto his sin but it doth not suppose nor infer in the least that he is thereby or ought thereon to be esteemed or adjudged to have done no evil and to have fulfilled all righteousness Some say Pardon gives a righteousness of Innocency but not of Obedience But it cannot give a Righteousness of Innocency absolutely such as Adam had For he had actually done no evil It only removeth guilt which is the respect of sin unto punishment insuing on the Sanction of the Law And this Supposition which is an evident mistake animates this whole Objection The like may be said of what is in like manner supposed namely That not to be unrighteous which a man is on the pardon of sin is the same with being righteous For if not to be unrighteous be taken privatively it is the same with being just or righteous For it supposeth that he who is so hath done all the duty that is required of him that he may be righteous But not to be unrighteous negatively as the expression is here used it doth not do so For at best it supposeth no more but that a Man as yet hath done nothing actually against the Rule of Righteousness Now this may be when yet he hath performed none of the duties that are required of him to constitute him righteous because the times and occasions of them are not yet And so it was with Adam in the state of Innocency which is the height of what can be attained by the compleat pardon of sin 2. It proceeds on this Supposition That the Law in case of sin doth not oblige unto punishment and obedience both so as that it is not satisfied fulfilled or complied withal unless it be answered with respect unto both For if it doth so then the pardon of sin which only frees us from the penalty of the Law doth yet leave it necessary that Obedience be performed unto it even all that it doth require But this in my judgment is an evident mistake and that such as doth not establish the Law but make it void And this I shall demonstrate 1. The Law hath two parts or powers 1. It s preceptive part commanding and requiring obedience with a promise of life annexed Do this and live 2. The sanction on supposition of disobedience binding the sinner unto punishment or a meet recompence of reward In the day thou sinnest thou shalt die And every Law properly so called proceeds on these suppositions of obedience or disobedience whence its commanding and punishing Power are inseparate from its Nature 2. This Law whereof we speak was first given unto Man in innocency and therefore the first power of it was only in act It obliged only unto Obedience For an innocent person could not be obnoxious unto its sanction which contained only an obligation unto punishment on supposition of disobedience It could not therefore oblige our first Parents unto Obedience and Punishment both seeing its Obligation unto Punishment could not be in actual force but on supposition of actual disobedience A Moral Cause of and Motive unto Obedience it was and had an influence into the preservation of Man from sin Unto that end it was said unto him In the day thou eatest thou shalt surely die The neglect hereof and of that ruling influence which it ought to have had on the minds of our first Parents opened the door unto the entrance of sin But it implies a contradiction that an innocent person should be under an actual obligation unto punishment from the sanction of the Law It bound only unto Obedience as all Laws with Penalties do before their transgression But 3. On the committing of sin and it is so with every one that is guilty of sin Man came under an actual obligation unto punishment This is no more questionable than whether at first he was under an Obligation unto Obedience But then the Question is whether the first Intention and Obligation of the Law unto Obedience doth cease to affect the sinner or continue so as at the same time to oblige him unto Obedience and Punishment both its Powers being in act towards him And hereunto I say 1. Had 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
have proved and they were so in him who learned obedience by the things that he suffered Heb. 5.8 2. In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 19. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 18. are the same Obedience and Righteousness By the Righteousness of One and by the Obedience of One are the same But suffering as suffering is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Righteousness For if it were then every one that suffers what is due to him should be righteous and so be justified even the Devil himself 3 The Righteousness and Obedience here intended are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the offence By the offence of One But the offence intended was an actual Transgression of the Law so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fall from or a fall in the Course of Obedience Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Righteousness must be an actual Obedience unto the Commands of the Law or the force of the Apostles Reasoning and Antithesis cannot be understood 4. Particularly it is such an Obedience as is opposed unto the disobedience of Adam One man's Disobedience one man's Obedience But the disobedience of Adam was an actual Transgression of the Law and therefore the Obedience of Christ here intended was his active Obedience unto the Law which is that we plead for And I shall not at present farther pursue the Argument because the force of it in the confirmation of the Truth contended for will be included in those that follow CHAP. XIII The nature of Justification proved from the difference of the Covenants THat which we plead in the third place unto our Purpose is the Difference between the two Covenants And herein it may be observed 1. That by the two Covenants I understand those which were absolutely given unto the whole Church and were all to bring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto a compleat and perfect State that is the Covenant of Works or the Law of our Creation as it was given unto us with Promises and Threatnings or Rewards and Punishments annexed unto it and the Covenant of Grace revealed and proposed in the first Promise As unto the Covenant of Sinai and the New Testament as actually confirmed in the Death of Christ with all the Spiritual Priviledges thence emerging and the differences between them they belong not unto our present Argument 2. The whole intire Nature of the Covenant of Works consisted in this That upon our personal obedience according unto the Law and Rule of it we should be accepted with God and rewarded with him Herein the essence of it did consist And whatever Covenant proceedeth on these terms or hath the nature of them in it however it may be varied with Additions or Alterations is the same Covenant still and not another As in the Renovation of the Promise wherein the Essence of the Covenant of Grace was contained God did oft-times make other Additions unto it as unto Abraham and David yet was it still the same Covenant for the substance of it and not another so whatever Variations may be made in or Additions unto the Dispensation of the first Covenant so long as this Rule is retained Do this and live it is still the same Covenant for the Substance and Essence of it 3. Hence two things belonged unto this Covenant 1. That all things were transacted immediately between God and Man There was no Mediator in it no one to undertake any thing either on the part of God or Man between them For the whole depending on every ones Personal obedience there was no place for a Mediator 2. That nothing but perfect sinless obedience would be accepted with God or preserve the Covenant in its Primitive state and condition There was nothing in it as to pardon of sin no provision for any defect in Personal obedience 4. Wherefore this Covenant being once established between God and Man there could be no new Covenant made unless the Essential Form of it were of another nature namely that our own Personal obedience be not the rule and cause of our Acceptation and Justification before God For whil'st this is so as was before observed the Covenant is still the same however the Dispensation of it may be reformed or reduced to suit unto our present state and condition What Grace soever might be introduced into it that could not be so which excluded all Works from being the cause of our Justification But if a new Covenant be made such Grace must be provided as is absolutely inconsistent with any Works of ours as unto the first ends of the Covenant as the Apostle declares Rom. 11.6 5. Wherefore the Covenant of Grace supposing it a new real absolute Covenant and not a Reformation of the Dispensation of the old or a Reduction of it unto the use of our present condition as some imagine it to be must differ in the Essence Substance and Nature of it from that first Covenant of Works And this it cannot do if we are to be justified before God on our Personal obedience wherein the essence of the first Covenant consisted If then the Righteousness wherewith we are justified before God be our own our own Personal Righteousness we are yet under the first Covenant and no other 6. But things in the new Covenant are indeed quite otherwise For 1. it is of Grace which wholly excludes Works that is so of Grace as that our own works are not the means of Justification before God as in the places before alledged 2. It hath a Mediator and Surety which is built alone on this Supposition That what we cannot do in our selves which was originally required of us and what the Law of the first Covenant cannot inable us to perform that should be performed for us by our Mediator and Surety And if this be not included in the very first notion of a Mediator and Surety yet it is in that of a Mediator or Surety that doth voluntarily interpose himself upon an open acknowledgment that those for whom he undertakes were utterly insufficient to perform what was required of them on which Supposition all the Truth of the Scripture doth depend It is one of the very first notions of Christian Religion that the Lord Christ was given to us born to us that he came as a Mediator to do for us what we could not do for our selves and not meerly to suffer what we had deserved And here instead of our own Righteousness we have the Righteousness of God instead of being righteous in our selves before God he is the Lord our Righteousness And nothing but a Righteousness of another kind and nature unto Justification before God could constitute another Covenant Wherefore the Righteousness whereby we are justified is the Righteousness of Christ imputed unto us or we are still under the Law under the Covenant of Works It will be said that our Personal obedience is by none asserted to be the Righteousness wherewith we are justified before God in the
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
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
purpose in this Evangelist the sum of the Doctrine declared by him is That the Lord Jesus Christ was the Lamb of God which takes away the sins of the World that is by the sacrifice of himself wherein he answered and fulfilled all the typical sacrifices of the Law That unto this end he sanctified himself that those who believe might be sanctified or perfected for ever by his own offering of himself That in the Gospel he is proposed as lifted up and crucified for us is bearing all our sins on his Body on the Tree That by Faith 〈◊〉 him we have adoption justification freedom from judgment and condemnation with a right and title unto Eternal Life That those who believe not are condemned already because they believe not on the Son of God and as he elswhere expresseth it make God a lier in that they believe not his Testimony namely That he hath given unto us Eternal Life and that this life is in his Son Nor doth he any where make mention of any other means cause or condition of Justification on our part but Faith only though he aboundeth in Precepts unto Believers for Love and keeping the commands of Christ. And this Faith is the receiving of Christ in the sense newly declared And this is the substance of the Christian Faith in this matter which oft-times we rather obscure then illustrate by debating the consideration of any thing in our Justification but the Grace and Love of God the Person and Mediation of Christ with Faith in them CHAP. XVIII The nature of Justification as declared in the Epistles of S. Paul in that unto the Romans especially Chap. 3. THat the way and manner of our Justification before God with all the Causes and Means of it are designedly declared by the Apostle in the Epistle unto the Romans Chap. 3.4 5. as also vindicated from Objections so as to render his discourse thereon the proper Seat of this Doctrine and whence it is principally to be learned cannot modestly be denied The late exceptions of some That this Doctrine of Justification by Faith without Works is found only in the Writings of S. Paul and that his Writings are obscure and intricate are both false and scandalous to Christian Religion so as that in this place we shall not afford them the least consideration He wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was moved by the Holy Ghost And as all the matter delivered by him was sacred Truth which immediately requires our Faith and Obedience so the way and manner wherein he declared it was such as the Holy Ghost judged most expedient for the edification of the Church And as he said himself with confidence That if the Gospel which he Preached and as it was Preached by him though accounted by them foolishness was hid so as that they could not understand nor comprehend the Mystery of it it was hid unto them that are lost so we may say That if what he delivereth in particular concerning our Justification before God seems obscure difficult or perplexed unto us it is from our prejudices corrupt affections or weakness of understanding at best not able to comprehend the glory of this Mystery of the Grace of God in Christ and not from any defect in his way and manner of the Revelation of it Rejecting therefore all such perverse insinuations in a due sense of our own weakness and acknowledgment that at best we know but in part we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God as by him declared in those Chapters of his glorious Epistle to the Romans and I shall do it with all briefness possible so as not on this occasion to repeat what hath been already spoken or to anticipate what may be spoken in place more convenient The first thing he doth is to prove all men to be under sin and to be guilty before God This he giveth as the conclusion of his preceding discourse from Chap. 1.18 or what he had evidently evinced thereby Chap. 3. ver 19 23. Hereon an inquiry doth arise how any of them come to be justified before God And whereas Justification is a sentence upon the consideration of a Righteousness his grand inquiry is what that Righteousness is on the consideration whereof a Man may be so justified And concerning this he affirms expresly that it is not the Righteousness of the Law nor of the Works of it whereby what he doth intend hath been in part before declared and will be further manifested in the proofs of our discourse Wherefore in general he declares that the Righteousness whereby we are justified is the Righteousness of God in opposition unto any Righteousness of our own Chap. 1.17 Chap. 3.21 22. And he describes this Righteousness of God by three properties 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Law Ver. 21. separated in all its concerns from the Law not attainable by it nor any works of it which they have no influence into It is neither our obedience unto the Law nor attainable thereby Nor can any expression more separate and exclude the Works of Obedience unto the Law from any concernment in it then this doth Wherefore what ever is or can be performed by our selves in obedience unto the Law is rejected from any interest in this Righteousness of God or the procurement of it to be made ours 2. That yet it is witnessed unto by the Law Ver. 21. The Law and the Prophets The Apostle by this distinction of the Books of the Old Testament into the Law and the Prophets manifests that by the Law he understands the Books of Moses and in them Testimony is given unto this Righteousness of God four ways 1. By a declaration of the causes of the necessity of it unto our Justification This is done in the account given of our Apostasie from God of the loss of his Image and the state of sin that insued thereon For hereby an end was put unto all possibility and hope of acceptance with God by our own Personal Righteousness By the entrance of sin our own Righteousness went out of the World so that there must be another Righteousness prepared and approved of God and called The Righteousness of God in opposition unto our own or all Relation of Love and Favor between God and Man must cease for ever 2. In the way of recovery from this state generally declared in the first Promise of the Blessed Seed by whom this Righteousness of God was to be wrought and introduced for he alone was to make an end of sin and to bring in Everlasting Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.24 That Righteousness of God that should be the means of the Justification of the Church in all ages and under all dispensations 3. By stopping up the way unto any other Righteousness through the Threatnings of the Law and that Curse which every transgression of it was attended withal
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
believe is represented in the words of the Apostle He doth therefore use his utmost endeavor to wrest and deprave them And yet although most of his Artifices are since traduced into the Annotations of others upon the place he himself produceth nothing material but what is taken out of Origen and the Comment of Pelagius on this Epistle which is extant in the Works of Jerome and was urged before him by Erasmus The substance of what he pleads for is That the actual transgression of Adam is not imputed unto his posterity nor a depraved nature from thence communicated unto them Only whereas he had incurred the penalty of death all that derive their nature from him in that condition are rendred subject unto death also And as for that corruption of nature which is in us or a proneness unto sin it is not derived from Adam but is an habit contracted by many continued acts of our own So also on the other hand that the Obedience or Righteousness of Christ is not imputed unto us Only when we make our selves to become his Children by our obedience unto him he having obtained eternal life for himself by his obedience unto God we are made partakers of the benefits thereof This is the substance of his long Disputation on this subject De Servator lib. 4. cap. 6. But this is not to expound the words of the Apostle but expresly to contradict them as we shall see in the insuing consideration of them I intend not an Exposition of the whole discourse of the Apostle but only of those passages in it which evidently declare the way and manner of our Justification before God A comparison is here proposed and pursued between the First Adam by whom sin was brought into the World and the Second Adam by whom it is taken away And a comparison it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things contrary wherein there is a similitude in some things and a dissimilitude in others both sorts illustrating the truth declared in it The general Proposition of it is contained in Ver. 12. As by one Man sin entred into the World and death by sin and so death passed on all Men for that all have sinned The entrance of sin and punishment into the World was by one Man and that by one sin as he afterward declares Yet were they not confined unto the person of that one Man but belonged equally unto all This the Apostle expresseth inverting the order of the Effect and Cause In the entrance of it he first mentions the cause or sin and then the effect or punishment By one Man sin entred into the World and Death by sin But in the Application of it unto all Men he expresseth first the effect and then the cause Death passed on all Men for that all had sinned Death on the first entrance of sin passed on all that is all Men became liable and obnoxious unto it as the punishment due to sin All Men that ever were are or shall be were not then existent in their own persons But yet were they all of them then upon the first entrance of sin made subject to death or liable unto punishment They were so by vertue of Divine Constitution upon their foederal existence in the one Man that sinned And actually they became obnoxious in their own persons unto the sentence of it upon their first natural existence being born children of wrath It is hence manifest what sin it is that the Apostle intends namely The actual sin of Adam the one sin of that one common person whilest he was so For although the corruption and depravation of our nature doth necessarily insue thereon in every one that is brought forth actually in the World by Natural Generation yet is it the guilt of Adams actual sin alone that rendred them all obnoxious unto death upon the First entrance of sin into the World So death entred by sin the guilt of it obnoxiousness unto it and that with respect unto all Men universally Death here compriseth the whole punishment due unto sin be it what it will concerning which we need not here to dispute The wages of sin is death Rom. 6.23 and nothing else Whatever sin deserves in the Justice of God whatever punishment God at any time appointed or threatned unto it it is comprised in death In the day thou eatest thereof thou shalt die the death This therefore the Apostle lays down as the foundation of his discourse and of the comparison which he intends namely that in and by the actual sin of Adam all Men are made liable unto death or unto the whole punishment due unto sin That is the guilt of that sin is imputed unto them For nothing is intended by the imputation of sin unto any but the rendring them justly obnoxious unto the punishment due unto that sin As the not imputing of sin is the freeing of Men from being subject or liable unto punishment And this sufficiently evidenceth the vanity of the Pelagian Gloss that Death passed upon all meerly by vertue of natural propagation from him who had deserved it without any imputation of the guilt of sin unto them which is a contradiction unto the plain words of the Apostle For it is the guilt of sin and not natural propagation that he affirms to be the cause of Death Having mentioned sin and death the one as the only cause of the other the guilt of sin of the punishment of death sin deserving nothing but death and death being due unto nothing but sin he declares how all Men universally became liable unto this punishment or guilty of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo omnes peccaverunt in whom all have sinned For it relates unto the one Man that sinned in whom all sinned which is evident from the effect thereof in as much as in him all died 1 Cor. 15.22 Or as it is here on his sin Death passed on all Men. And this is the evident sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unusual in the Scripture See Matth. 15.5 Rom. 4.18 Chap. 5.2 Phil. 1.3 Heb. 9.17 And it is so often used by the best Writers in the Greek Tongue So Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modus in omnibus rebus optimus So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vobis situm est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc in me situm est And this reading of the words is contended for by Austine against the Pelagians rejecting their eo quod or propterea But I shall not contend about the reading of the words It is the artifice of our adversaries to perswade Men that the force of our Argument to prove from hence the imputation of the sin of Adam unto his posterity doth depend solely upon this interpretation of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by in whom We shall therefore grant them their desire that they are better rendred by eo quod propterea or quatenus
grace is added to secure Believers of the certainty of the effect It is that whereunto nothing is wanting unto our Justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the free grant of that Righteousness which is imputed unto us unto the Justification of life afterwards called the obedience of Christ. Be Men as wise and learned as they please it becomes us all to learn to think and speak of those Divine Mysteries from this Blessed Apostle who knew them better then we all and besides wrote by divine inspiration And it is marvellous unto me how Men can break through the fence that he hath made about the grace of God and obedience of Christ in the work of our Justification before God to introduce their our own Works of Obedience and to find a place for them therein But the design of Paul and some Men in declaring this point of our Justification before God seems to be very opposite and contrary His whole discourse is concerning the Grace of God the Death Blood and Obedience of Christ as if he could never sufficiently satisfie himself in the setting out and declaration of them without the least mention of any works or duties of our own or the least intimation of any use that they are of herein But all their pleas are for their own works and duties and they have invented as many terms to set them out by as the Holy Ghost hath used for the expression and declaration of the Grace of God Instead of the words of Wisdom before mentioned which the Holy Ghost hath taught wherewith he fills up his discourse theirs are filled with conditions preparatory dispositions merits causes and I know not what trappings for our own works For my part I shall chuse rather to learn of him and accommodate my conceptions and expressions of Gospel Mysteries and of this in especial concerning our Justification unto his who cannot deceive me than trust to any other conduct how specious soever its pretences may be 2. It is plain in this Verse that no more is required of any one unto Justification but that he receive the abundance of Grace and the gift of Righteousness For this is the description that the Apostle gives of those that are justified as unto any thing that on their part is required And as this excludes all Works of Righteousness which we do for by none of them do we receive the abundance of Grace and the gift of Righteousness so it doth also the imputation of Faith it self unto our Justification as it is an act and duty of our own For Faith is that whereby we receive the gift of Righteousness by which we are justified For it will not be denied but that we are justified by the gift of Righteousness or the Righteousness which is given unto us for by it have we right and title unto life But our Faith is not this gift for that which receiveth and that which is received are not the same 3. Where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding grace superabounding grace exerted in our Justification no more is required thereunto For how can it be said to abound yea to superabound not only to the freeing of us from condemnation but the giving of us a title unto life if in any thing it is to be supplied and eeked out by works and duties of our own The things intended do fill up these expressions although to some they are but an empty noise 4. There is a gift of Righteousness required unto our Justification which all must receive who are to be justified And all are justified who do receive it for they that receive it shall reign in life by Jesus Christ. And hence it follows 1. That the Righteousness whereby we are justified before God can be nothing of our own nothing inherent in us nothing performed by us For it is that which is freely given us and this donation is by imputation Blessed is the Man unto whom the Lord imputeth Righteousness Chap. 4.6 And by Faith we receive what is so given and imputed and otherwise we contribute nothing unto our participation of it This it is to be justified in the sense of the Apostle 2. It is such a Righteousness as gives right and title unto eternal life For they that receive it shall reign in life Wherefore it cannot consist in the pardon of sin alone For 1. the pardon of sin can in no tolerable sense be called the gift of Righteousness Pardon of sin is one thing and Righteousness another 2. Pardon of sin doth not give right and title unto eternal life It is true he whose sins are pardoned shall inherit eternal life but not meerly by vertue of that pardon but through the imputation of Righteousness which doth inseparably accompany it and is the ground of it The description which is here given of our Justification by Grace in opposition unto the condemnation that we were made liable unto by the sin of Adam and in exaltation above it as to the efficacy of Grace above that of the first sin in that thereby not one but all sins are forgiven and not only so but a right unto life eternal is communicated unto us is this That we receive the Grace of God and the gift of Righteousness which gives us a right unto life by Jesus Christ. But this is to be justified by the Imputation of the Righteousness of Christ received by Faith alone The conclusion of what hath been evinced in the management of the comparison insisted on is fully expressed and further confirmed Ver. 18 19. Ver. 18. Therefore as by the offence of one judgment came upon all Men unto condemnation even so by the Righteousness of one the free gift came upon all Men unto the Justification of life So we read the words By the offence of one the Greek Copies vary here Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Beza followeth and our Translation in the Margin by one offence most by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the offence of one and so afterwards as unto Righteousness but both are unto the same purpose For the one offence intended is the offence of one that is of Adam And the one Righteousness is the Righteousness of one Jesus Christ. The Introduction of this Assertion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of a Syllogistical inference declares what is here asserted to be the substance of the truth pleaded for And the comparison is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things have themselves after the same manner That which is affirmed on the one side is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sin or fall of one on all Men unto condemnation that is Judgment say we repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing Verse But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is guilt and that only By the sin of one all Men became guilty and were made obnoxious unto condemnation The guilt of it is imputed unto all Men. For no otherwise can it
in every word And those other redoubled expressions all loss for him that I may win him that I may be found in him that I may know him all argue the working of his affections under the Conduct of Faith and Truth unto an acquiescency in Christ alone as all and in all Somewhat of this frame of mind is necessary unto them that would believe his Doctrine Those who are utter strangers unto the one will never receive the other 2. In his expression of all other other things that are our own that are not Christ whether Priviledges or Duties however good useful excellent they may be in themselves yet in Comparison of Christ and his Righteousness and with respect unto the end of our standing before God and acceptance with him with the same vehemency of Spirit he casts contempt upon calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs meat to be left for them whom he calleth Dogs that is evil Workers of the Concision or the wicked Jews who adhered pertinaciously unto the Righteousness of the Law v. 2. This account of the earnestness of the Apostle in this Argument and the warmth of his Expressions I thought meet to give as that which gives light into the whole of his design 6. The question being thus stated the enquiry is what any person who desires acceptance with God or a Righteousness whereon he may be justified before him ought to betake himself unto One of the ways proposed he must close with all Either he must comply with the Apostle in his Resolution to reject all his own Righteousness and to betake himself unto the Righteousness of God which is by Faith in Christ Jesus alone or find out for himself or get some to find out for him some exceptions unto the Apostles conclusion or some distinctions that may prepare a reserve for his own works one way or other in his justification before God Here every one must chuse for himself In the mean time we thus argue If our own Righteousness and the Righteousness which is of God by Faith or that which is through the Faith of Christ Jesus namely the Righteousness which God imputeth unto us Rom. 4.6 Or the abundance of Grace and the gift of Righteousness thereby which we receive Rom. 5.17 are opposite and inconsistent in the Work of Justification before God then are we justified by Faith alone through the Imputation of the Righteousness of Christ unto us The consequence is plain from the removal of all other ways causes means and conditions of it as inconsistent with it But the antecedent is expresly the Apostles Not my own but that of God Again That whereby and wherewith we are found in Christ is that whereby alone we are justified before God for to be found in Christ expresseth the state of the person that is to be justified before God Whereunto is opposed to be found in our selves And according unto these different states doth the judgment of God pass concerning us And as for those who are found in themselves we know what will be their portion But in Christ we are found by Faith alone All manner of evasions are made use of by some to escape the force of this Testimony It is said in general That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness or That by his own Righteousness he meant that For it is that alone can intitle us unto the Benefits of Christs Righteousness Nollem Dictum 1. The censure is too severe to be cast on all Protestant Writers without exception who have expounded this place of the Apostle and all others except some few of late influenced by the heat of the Controversie wherein they are ingaged 2. If the Gospel Righteousness intended be his own Personal Righteousness and Obedience there is some want of consideration in affirming That he did not desire to be found in it That wherein we are found thereon are we to be judged to be found in our own Evangelical Righteousness before God is to enter into judgment with God thereon which those who understand any thing aright of God and themselves will not be free unto And to make this to be the meaning of his words I desire not to be found in my own Righteousness which is after the Law but I desire to be found in mine own Righteousness which is according to the Gospel whereas as they are his own inherent Righteousness they are both the same doth not seem a proper interpretation of his words and it shall be immediately disproved 3. That our Personal Gospel Righteousness doth intitle us unto the Benefits of Christs Righteousness that is as unto our Justification before God is gratis dictum not one Testimony of Scripture can be produced that gives the least countenance unto such an assertion That it is contrary unto many express Testimonies and inconsistent with the freedom of the Grace of God in our Justification as proposed in the Scripture hath been proved before Nor do any of the places which assert the necessity of obedience and good Works in Believers that is Justified Persons unto Salvation any way belong unto the Proof of this Assertion or in the least express or intimate any such thing And in particular the Assertion of it is expresly contradictory unto that of the Apostle Tit. 3.4 5. But I forbear and proceed to the consideration of the special answers that are given unto this testimony especially those of Bellarmine whereunto I have as yet seen nothing added with any pretence of Reason in it 1. Some say that by his own Righteousness which the Apostle rejects he intends only his Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the Works of the Law But this was only an outward external Righteousness consisting in the observation of Rites and Ceremonies without respect unto the inward frame or obedience of the heart But this is an impious imagination The Righteousness which is by the Law is the Righteousness which the Law requires and those works of it which if a Man do he shall live in them for the doers of the Law shall be justified Rom. 2.16 Neither did God ever give any Law of Obedience unto Man but what obliged him to love the Lord his God with all his heart and all his soul. And it is so far from being true That God by the Law required an external Righteousness only that he frequently condemns it as an abomination to him where it is alone 2. Others say that it is the Righteousness whatever it be which he had during his Pharisaism And although he should be allowed in that state to have lived in all good Conscience instantly to have served God day and night and to have had respect as well unto the internal as the external Works of the Law yet all these Works being before Faith before Conversion to God may be and are to be rejected as unto any concurrence unto our Justification But Works wrought in Faith
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
unto the Preface unto his Exposition of his Epistles of which kind they will be directed unto more in due season But he needs not the Testimony of men nor of the whole Church together whose safety and security it is to be built on that Doctrine which he taught In the mean time it would not be unpleasant to consider but that the perverseness of the minds of men is rather a real occasion of sorrow how those who have the same design do agree in their conceptions about his Writings for some will have it that if not all yet the most of his Epistles were Written against the Gnosticks and in the confutation of their errour others that the Gnosticks took the occasion of their errours from his Writings So bold will men make with things Divine to satisfie a present interest Secondly This was not the judgment of the ancient Church for three or four hundred years For whereas the Epistles of Paul were always esteemed the principal treasure of the Church the great guide and rule of the Christian Faith this of James was scarce received as Canonical by many and doubted of by the most as both Eusebius and Hierome do testifie Thirdly The design of the Apostle James is not at all to explain the meaning of Paul in his Epistles as is pretended but only to vindicate the Doctrine of the Gospel from the abuse of such as used their liberty for a cloak of Maliciousness and turning the Grace of God into lasciviousness continued in sin under a pretence that Grace had abounded unto that end Fourthly The Apostle Paul doth himself as we have declared vindicate his own Doctrine from such exceptions and abuses as men either made at it or turned it unto Nor have we any other Doctrine in his Epistles than what he Preached all the World over and whereby he laid the foundation of Christian Religion especially among the Gentiles These things being premised I shall briefly evidence that there is not the least Repugnancy or contradiction between what is declared by these two Apostles as unto our Justification with the causes of it And this I shall do 1. By some general considerations of the nature and tendency of both their discourses 2 By a particular explication of the context in that of St. James And under the first head I shall manifest 1 That they have not the same scope design or end in their discourses That they do not consider the same question nor state the same case nor determine on the same enquiry and therefore not speaking ad idem unto the same thing do not contradict one another 2 That as Faith is a word of various signification in the Scripture and doth as we have proved before denote that which is of divers kinds they speak not of the same Faith or Faith of the same kind and therefore there can be no contradiction in what the one ascribes unto it and the other derogates from it seeing they speak not of the same Faith 3 That they do not speak of Justification in the same sense nor with respect unto the same ends 4 That as unto Works they both intend the same namely the Works of Obedience unto the moral Law As to the scope and design of the Apostle Paul the question which he answereth the case which he proposeth and determines upon are manifest in all his Writings especially his Epistles unto the Romans and Galatians The whole of his purpose is to declare how a guilty convinced sinner comes through Faith in the blood of Christ to have all his sins pardoned to be accepted with God and obtain a right unto the Heavenly inheritance that is be acquitted and justified in the sight of God And as the Doctrine hereof belonged eminently unto the Gospel whose Revelation and Declaration unto the Gentiles was in a peculiar manner committed unto him so as we have newly observed he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and Judaizing Christians who ascribed this priviledge unto the Law and our own Works of Obedience in compliance therewithal This is the case he states this the question he determines in all his Discourses about Justification and in the explication thereof declares the nature and causes of it as also vindicates it from all exceptions For whereas men of corrupt minds and willing to indulge unto their lusts as all men naturally desire nothing but what God hath made eternally inconsistent namely that they may live in sin here and come to blessedness hereafter might conclude that if it were so as he declared that we are justified freely through the Grace of God by the Imputation of a Righteousness that Originally and inherently is not our own then was there no more required of us no relinquishment of sin no attendance unto the duties of Righteousness and Holiness he obviates such impious suggestions and shews the inconsequence of them on the Doctrine that he taught But this he doth not do in any place by intimating or granting that our own Works of Obedience or Righteousness are necessary unto or have any causal influence into our Justification before God Had there been a Truth herein were not a supposition thereof really inconsistent with the whole of his Doctrine and destructive of it he would not have omitted the Plea of it nor ought so to have done as we have shewed And to suppose that there was need that any other should explain and vindicate his Doctrine from the same exceptions which he takes notice of by such a Plea as he himself would not make use of but rejects is foolish and impious The Apostle James on the other hand had no such scope or design or any such occasion for what he wrote in this matter He doth not enquire or give intimation of any such enquiry he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself may come to be justified in the sight of God that is receive the Pardon of sins and the gift of Righteousness unto life To resolve this question into our own Works is to overthrow the whole Gospel But he had in hand a business quite of another nature For as we have said there were many in those days who professed the Christian Religion or Faith in the Gospel whereon they presumed that as they were already justified so that there was nothing more needful unto them that they might be saved A desirable estate they thought they had attained suited unto all the interest of the Flesh whereby they might live in Sin and neglect of all Duty of Obedience and yet be eternally saved Some suppose that this pernicious conceit was imbibed by them from the poysonous Opinions that some had then divulged according as the Apostle Paul foretold that it would come to pass 2 Tim. 4.1 2 3. For it is generally conceived that Simon Magus and his followers
it is only spiritually discerned But yet is it by the most despised Some seem to think that there is no great wisdom in it and some that no great wisdom is required unto the comprehension of it Few think it worth the while to spend half that time in prayer in meditation in the exercise of self denial Mortification and Holy Obedience doing the will of Christ that they may know of his word to the attaining of a due comprehension of the mystery of Godliness as some do of diligence study and trial of Experiments who design to excell in natural or mathematical Sciences Wherefore there are three things evident herein 1. That such an Harmony there is in all the parts of the mystery of God wherein all the blessed properties of the divine nature are glorified our Duty in all Instances is directed and engaged our Salvation in the way of Obedience secured and Christ as the End of all exalted Wherefore we are not only to consider and know the several parts of the Doctrine of spiritual Truth but their Relation also one unto another their consistency one with another in practice and their mutual furtherance of one another unto their common End And a disorder in our Apprehensions about any part of that whose Beauty and Use ariseth from its Harmony gives some confusion of mind with respect unto the whole 2. That unto a comprehension of this Harmony in a due measure it is necessary that we be taught of God without which we can never be wise in the knowledge of the mystery of his Grace And herein ought we to place the principal part of our diligence in our Enquiries into the Truths of the Gospel 3. All those who are taught of God to know his Will unless it be when their minds are disordered by prejudices false opinions or temptations have an experience in themselves and their own practical Obedience of the consistency of all parts of the mystery of Gods Grace and Truth in Christ among themselves of their spiritual Harmony and cogent tendency unto the same End The Introduction of the Grace of Christ into our Relation unto God makes no confusion or disorder in their minds by the conflict of the principles of natural Reason with respect unto our first Relation unto God and those of Grace with respect unto that whereunto we are renewed From the want of a due comprehension of this divine Harmony it is that the minds of men are filled with Imaginations of an Inconsistency between the most important parts of the mystery of the Gospel from whence the confusions that are at this day in Christian Religion do proceed Thus the Socinians can see no consistency between the Grace or Love of God and the satisfaction of Christ but imagine if the one of them be admitted the other must be excluded out of our Religion Wherefore they principally oppose the latter under a pretence of asserting and vindicating the former And where these things are expresly conjoined in the same proposition of Faith as where it is said that we are justified freely by the Grace of God through the Redemption that is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his Blood as Rom. 3.24 25. they will offer violence unto common sense and Reason rather then not disturb that Harmony which they cannot understand For although it be plainly affirmed to be a Redemption by his Blood as he is a propitiation as his Blood was a Ransome or price of Redemption yet they will contend there it is only metaphorical a meer deliverance by power like that of the Israelites by Moses But these things are clearly stated in the Gospel and therefore not only consistent but such as that the one cannot subsist without the other Nor is there any mention of any especial Love or Grace of God unto sinners but with respect unto the satisfaction of Christ as the means of the communication of all their effects unto them See Joh. 3.16 Rom. 3.23 24 25. chap. 8.30 31 32 33. 2 Cor. 5.19 20 21. Ephes. 1.7 c. In like manner they can see no consistency between the satisfaction of Christ and the necessity of Holiness or Obedience in them that do believe Hence they continually clamour that by our Doctrine of the Mediation of Christ we overthrow all Obligations unto an Holy Life And by their Sophistical Reasonings unto this purpose they prevail with many to embrace their delusions who have not a spiritual experience to confront their Sophistry withall But as the Testimony of the Scripture lyeth expresly against them so those who truly believe and have real experience of the influence of that Truth into the life of God and how impossible it is to yield any acceptable Obedience herein without respect thereunto are secured from their snares These and the like Imaginations arise from the unwillingness of men to admit of the Introduction of the mystery of Grace into our Relation unto God For suppose us to stand before God on the old constitution of the Covenant of Creation which alone natural Reason likes and is comprehensive of and we do acknowledge these things to be inconsistent But the mystery of the Wisdom and Grace of God in Christ cannot stand without them both So likewise Gods Efficacious Grace in the conversion of sinners and the exercise of the Faculties of their Minds in a way of Duty are asserted as contradictory and inconsistent And although they seem both to be positively and frequently declared in the Scripture yet say these men their Consistency being repugnant to their Reason let the Scripture say what it will yet is it to be said by us that the Scripture doth not assert one of them And this is from the same cause men cannot in their Wisdom see it possible that the mystery of Gods Grace should be introduced into our Relation and Obedience unto God Hence have many Ages of the Church especially the last of them been filled with Endless Disputes in Opposition to the Grace of God or to accommodate the conceptions of it unto the Interests of corrupted Reason But there is no Instance more pregnant unto this purpose then that under our present consideration Free Justification through the Imputation of the Righteousness of Christ is cried out against as inconsistent with a necessity of personal Holiness and Obedience and because the Socinians insist principally on this pretence it shall be fully and diligently considered apart and that Holiness which without it they and others deriving from them do pretend unto shall be tried by the unerring Rule Wherefore I desire it may be observed that in pleading for this Doctrine we do it as a principal part of the Introduction of Grace into our whole Relation unto God Hence we grant 1. That it is unsuited yea foolish and as some speak Childish unto the principles of unenlightened and unsanctified Reason or Understandings of men And this we conceive to be
the principal cause of all the Oppositions that are made unto it and all the Depravations of it that the Church is pestered withall Hence are the wits of men so fertile in Sophistical Cavils against it so ready to load it with seeming absurdities and I know not what unsuitableness unto their wonderous rational conceptions And no Objection can be made against it be it never so trivial but it is highly applauded by those who look on that Introduction of the mystery of Grace which is above their natural conceptions as unintelligible folly 2. That the necessary Relation of these things one unto the other namely of Justification by the Imputation of the Righteousness of Christ and the necessity of our Personal Obedience will not be clearly understood nor duely improved but by and in the exercise of the Wisdom of Faith This we grant also and let who will make what advantage they can of this concession True Faith hath that spiritual Light in it or accompanying of it as that it is able to receive it and to conduct the Soul unto Obedience by it Wherefore reserving the particular consideration hereof unto its proper place I say in general 1. That this Relation is evident unto that spiritual Wisdom whereby we are enabled doctrinally and practically to comprehend the Harmony of the mystery of God and the consistency of all the parts of it one with another 2. That it is made evident by the Scripture wherein both these things Justification through the Imputation of the Righteousness of Christ and the Necessity of our Personal Obedience are plainly asserted and declared And we defie that Rule of the Socinians that seeing these things are inconsistent in their apprehension or unto their Reason therefore we must say that one of them is not taught in the Scripture For whatever it may appear unto their Reason it doth not so to ours and we have at least as Good Reason to trust unto our own Reason as unto theirs Yet we absolutely acquiesce in neither but in the Authority of God in the Scripture rejoycing only in this that we can set our seal unto his Revelations by our own Experience For 3. It is fully evident in the gracious conduct which the minds of them that believe are under even that of the Spirit of Truth and Grace and the Inclinations of that new Principle of the Divine Life whereby they are acted For although from the Remainders of Sin and Darkness that are in them Temptations may arise unto a continuation in sin because Grace hath abounded yet are their minds so formed and framed by the Doctrine of this Grace and the Grace of this Doctrine that the abounding of Grace herein is the principal motive unto their abounding in Holiness as we shall see afterwards And this we aver to be the spring of all those Objections which the Adversaries of this Doctrine do continually endeavour to entangle it withall As 1 If the Passive Righteousness as it is commonly called that is his Death and Suffering be imputed unto us there is no need nor can it be that his Active Righteousness or the Obedience of his Life should be imputed unto us and so on the contrary for both together are inconsistent 2 That if all sin be pardoned there is no need of the Righteousness and so on the contrary if the Righteousness of Christ be imputed unto us there is no room for or need of the pardon of sin 3 If we believe the pardon of our sins then are our sins pardoned before we believe or we are bound to believe that which is not so 4 If the Righteousness of Christ be imputed unto us then are we esteemed to have done and suffered what indeed we never did nor suffered and it is true that if we are esteemed our selves to have done it Imputation is overthrown 5 If Christs Righteousness be imputed unto us then are we as Righteous as was Christ himself 6 If our sins were imputed unto Christ then was he thought to have sinned and was a sinner subjectively 7 If Good Works be excluded from any interest in our Justification before God then are they of no use unto our Salvation 8 That it is ridiculous to think that where there is no sin there is not all the Righteousness that can be required 9 That Righteousness imputed is only a putative or imaginary Righteousness c. Now although all these and the like Objections however subtilly managed as Socinus boasts that he had used more then ordinary subtilty in this cause in quo si subtilius aliquanto quanto opus esse videretur quaedam a nobis disputata sunt De servat par 4. cap. 4. are capable of plain and clear solutions and we shall avoid the examination of none of them yet at present I shall only say that all the shades which they cast on the minds of men do vanish and disappear before the Light of express Scripture Testimonies and the Experience of them that do believe where there is a due comprehension of the mystery of Grace in any tolerable measure Seventhly There are some common prejudices that are usually pleaded against the Doctrine of the Imputation of the Righteousness of Christ which because they will not orderly fall under a particular consideration in our progress may be briefly examined in these general previous considerations 1. It is usually urged against it that this Imputation of the Righteousness of Christ is no where mentioned expresly in the Scripture This is the first Objection of Bellarmine against it Hactenus saith he nullum omnino locum invenire potuerunt ubi legeretur Christi Justitiam nobis imputari ad justitiam vel nos justos esse per Christi Justitiam nobis imputatam De Justificat lib. 2. cap. 7. An Objection doubtless unreasonably and immodestly urged by men of his perswasion For not only do they make profession of their whole Faith or their belief of all things in matters of Religion in Terms and Expressions no where used in the Scripture but believe many things also as they say with Faith divine not at all revealed or contained in the Scripture but drained by them out of the Traditions of the Church I do not therefore understand how such persons can modestly manage this as an Objection against any Doctrine that the Terms wherein some do express it are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the Scripture just in that order of one word after another as by them they are used For this Rule may be much enlarged and yet be kept strait enough to exclude the principal concerns of their Church out of the confines of Christianity nor can I apprehend much more Equity in others who reflect with severity on this expression of the Imputation of the Righteousness of Christ as unscriptural as if those who make use thereof were criminal in no small degree when themselves immediately in the Declaration of their own judgment make use of such Terms Distinctions
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