of that shrubbe that is apt to beare it in Summer the naturall season for such births Thus Levie as we heard is said to have beene i. to have had a being in the loynes of Abraham And this all mankinde even Adams whole posterity had a being and subsistence in Adam Now there are none of these kinds of beings and subsistences of things but have their acts and operations proportionable and proper to them the perfecter being the perfecter and lesse dependent operation Things that have an actuall and compleate being out of their causes act and worke of themselves their causes that produced them as such having no communion or fellowship with them in their actions Things that have their beings onely in their causes act and operate in and by and with these onely as having their whole dependence on them and subsistence in them yet are these acts and operations of things in their causes onely as truely theirs though not as perfectly and compleately theirs as they are the causes themselves in and by whom they were performed Thus Levie did as truely pay tythes in Abraham as Abraham himselfe did in whom he paied them otherwise wee make the Scripture lesse true in affirming the one then the other So that act of eating the forbidden fruit by Adam was as truely the act of all his posterity as his owne though not so compleately and perfectly theirs as his hee having no dependance on them or subsistence in any of them therein but they all depending on him as one in and by whom God had given them all their beings and having their subsistence in him as the naturall productive roote of all their actuall compleate beings a The Fathers generally have taught this inexistence or being of all men in Adam Fuit Adam in illo perierunt omnes Amb. in Luc. lib. 7. Adam erat nos omnes omnes eramus ille unus Adam Certum manifestumque est alia esse propria cuique peccata in quibus hi tantum peccant quorum peccata sunt aliud hoc unum in quo omnes peccaverunt quando omnes ille unus homo suerunt Aug. de Peccat Merit Remis l. 1. c. 10. In Adamo omnes peccavimus ib. c. 13. Si parvuli quod vera fides habet nasiuntur peccatoreâ— profecto eo modo quo sunt peccatores etiam pravaticatores legis illius quae in Paradise lata est agnoscuntur Aug. de Civi l. 16. c. 27. Qui non fuerit regeneratus interibit anima illa de genere ejus quia testamentum meum dissipavit quando in Adam cum omnibus etiam ipse peccavit ib. There being then a certaine and unquestionable truth in this that Adams sinne was the sinne of his posteritie as well as of his person this the Scripture affirmeth and holdeth forth unto us as one maine ground and consideration why and how the world comes to be involved in the guilt and punishment of Adams transgression 2. Adams sinne comes to relate or to have reference to his posteritie in matter of pollution and defilement and consequently of guilt and punishment by naturall descent and propagation from him Adams person the fountaine and spring-head of all his posteritie being corrupted and poysoned with him except God should have wrought miraculously and above the course of nature either by a through purging of the fountaine before any streame issued from it or by dissevering and untwisting as it were the poyson from the waters in the very point and moment of their issue and source neither of which he was any wayes bound to doe could not but send forth streames of like corruption and defilement with the fountaine it selfe This the Scripture plainely teacheth in many places Who can bring a cleane thing out of an uncleane not one Iob 14.4 God himselfe by his ordinary power cannot doe it So our Saviour Ioh. 3.6 That which is borne of the flesh corrupted and weakened by sinne is by the course of nature whereunto God himselfe hath righteously consented flesh i. a creature or thing of the same sinfull and weake nature and condition with it And to forbeare other texts of like importance this way the Apostle Rom. 5.19 expresly affirmeth that by the disobedience of one meaning Adam many were made sinners not by the imputation of the Act of his sinne to them this is neither Sunne nor Moone neither Scripture nor good Reason but by corrupting and defiling his owne person by reason whereof all that are borne of him in a way of naturall dissent and propagation must needs be borne sinners 3. And lastly death and condemnation are justly come upon the world no so much to speake properly and with the Scriptures for Adams transgression as by Adams transgression partly as this transgression of his was the sinne and transgression of the world as hath beene already said and proved partly as by meanes of this sin the world I meane all the sonnes and daughters of men that are borne into it are become personally and so compleately sinfull In this sence it is said that by the offence of one death reigned viz. over all by one Rom. 5.17 and so that death passed over all in that all had sinned ver 12. And againe that judgement came by one unto condemnation ver 16. And that all men by nature are children of wrath c. Ephes 23. If men can find any propriety in the word Imputation to signifie any of these three Considerations let the sinne of Adam be said to be imputed to his posterity I shall no wayes contradict it but for any such imputation as is pretended and pressed by many by which men should be constituted and made formally sinners before God and the sinne no wayes looked upon as theirs but onely by meanes of such imputation I neither finde the Scriptures affirming nor am otherwise able to comprehend Though justification and salvation came unto the world by Christ the second Adam Concusi 10 sect 14 as condemnation and death came by the first Adam yet are there many different considerations and circumstances betweene the comming and bringing in of salvation by the one and of condemnation by the other The Apostle himselfe gives instance in two particulars wherein they differ greatly Rom. 5.15.16 And besides these there are many others As first the sinne of Adam by which he brought condemnation upon the world was as well the act of all his posteritie as his owne in which respect they may as truely be said to have brought condemnation upon themselves as Adam but that obedience by which Christ brought salvation into the world can with no propriety of speech nor with any consistence of truth be said to have beene theirs or performed by them who are saved by it so that these cannot now be said with any more truth to have saved themselves then if they had not beene saved at all It is said indeede that God was in Christ reconciling the world unto himselfe 2 Cor.
obedience of one shal many be made righteous Hence it is argued that as by the imputation of Adams disobedience men are made formally sinners in like manner by the imputation of Christs righteousnesse men are made formally righteous To this I answere First that somewhat hath bin already delivered in this Discourse touching the sense and meaning of this Scripture as likewise touching the includencie and insufficiencie of this argument See Part 1. c. 21. Sect. 2.3 c. Secondly it is not here said that by the imputation of Adams disobedience men are made formally sinners but simply sinners that is either obnoxious to death and condemnation as Bishop Davenant (c) Certum est illam ipsamactualem inobedientiam nobis imputari ita ut per eam stemus damnati c. Bish Daven de Iusti Act. c. p. 363. with some others interpret and as the word sinner is often used in Scriptures d 1 Kin. 1.21 Pro. 6.29 Psal 109.7 c. or else sinners by propagation not imputation as Augustine e Proinde Apostolus cum illud peccatum ac mortem commemoraret quae ab uno in omnes propagatione transissent eum Principemposuit à quo propagatio generis humani sumpsit exordium August de Peccat Mer. Rem l. 1. c. 9. vi etiam c. 13. c. c. 15. Apostolus opponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adami non ut actionem actioni sed ut satisfactionem culpae ut remedium morbo Pareus de Iustic Christi Act â—et Pass p. 173. of old and Peter Martyr and Musculus of late with divers others as may be seene at large in their Commentaries upon this Scripture So that according to either of these interpretations of the word sinners here is neither little nor much for the imputation of Christs righteousnesse so much urged and contended for Thirdly neither doth the Apostle here oppose unto or compare the obedience of Christ with the disobedience of Adam as one act unto or with another but as satisfaction to and with the provocation or the remedie to and with the disease Otherwise he should make sinnes of omission to be no disobedience because omissions are no acts And Adams transgression did not only stand in the commission of evill but in the omission of that which was good also Therefore Fourthly by that obedience of Christ whereby it is here said that many are or shall be made righteous that is justified we cannot understand that righteousnesse of Christ which consists only in his obedience to the morall Law but that satisfactorie righteousnesse or obedience which he performed to that peculiar Law of Mediation which was imposed upon him and which chiefly consisted in his sufferings See for this what hath bin already laid down cap. 3. of this latter part Sect. 4. p. 45. And for this Exposition of the word obedience in this place there is as great a vote and voyce of Interpreters both ancient and moderne as for any one Scripture I know which hath the least degree of difficultie in it And for the most part they compare this place with that Philip. 2.8 where it is said of Christ that he humbled himselfe and became obedient unto death c. making both Scriptures to speake but of one and the same obedience Theophylact a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. in Rom. 5.19 Peter Martyr (b) Docat quodnam fuerat illud bonum quod per unum Christum Iesum salutem hominibus recuperavit Illud autem ait fuisse Christo obedientiam de qua scribens ad Philippenses c. P. Mart. ad Rom. 5.19 And a little after Quae verba docet id quod Apostolus ait per obedientiam Christi qua nostracausa mortem subiit c. Calvin (c) Quum pronunciat no Christi obedientia constitui justos hinc colligimus Christum eo quod Patri satisfecerit justitiam nobis comparasse Calv. ad Rom. 5.19 Musculus (d) His verbis aperit de qua justitia Christi loquatur videlicet de illius obedientia de qua legis Philip. 2 Musculus ad Rom. 5 19 Eadem fere habent Pareus Piscator Gualterus in locum Pareus Piscator Gualter and of our own Mr. Gataker (e) Vterque locus Rom 5 19 Philip. 3.8 intelligendus est de obedientia quam mediationis legi peculiari Christus exhibuit c. Mr Gatak in Elench Gomar p. 49. are men of this interpretation Amongst whom Pareus gives two reasons of this his Exposition The first is the antithesis or opposition which the Apostle makes betweene the disobedience of Adam and the obedience of Christ which saith he will not constare if by the obedience of Christ we understand vniversalem ejus conformitatem cum lege that is his universall conformitie with the Law the disobedience of Adam being but singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a singular and particular transgression But his latter and greater reason is the effect which is here attributed to this obedience of Christ viz. the justification or righteous-making of many which saith he the Apostle hitherto hath constantly vindicated or appropriated to the death and blood of Christ yea and the whole Scripture throughout teacheth our Faith to seeke its righteousnesse in this obedience of his So that all this while here is nothing at all appeares for the countenancing of that imputation of the active obedience of Christ which takes so deeply with the thoughts of many 5. Suppose that by the obedience of Christ we should here contrary to the generall current aswell of Interpreters as the Scriptures themselves understand that active righteousnesse or obedience which he performed to the Morall Law yet will it not follow from hence that therfore men must be justified or made righteous by it in such a way of imputation as is contended for For certaine it is that that justification or righteous-making which the Apostle speaks of in this 19. verse is the same with that which he had spoken of v. 16 17 18. Now that righteousnesse as he calls it v. 17. is described v. 16. to be the guift i. the forgivenesse of many offences i. of all the offences whereof a man either doth or shall stand guilty before God unto justification and evident it is that that righteousnesse or justification which stands in the guift or forgivenesse of offences or sinnes cannot stand in the imputation of an observation or fulfilling of the Law 6. and lastly it is but a loose and very unsavourie kind of arguing to reason from a thing simply done to a determinate manner of doing it If a man should argue thus Peter was slaine with death therfore he was slaine by a Beast or therfore he was slaine with a Dagger were there the least shaddow or appearance of the certainty of the Couclusion in the premises So when the Apostle simply and barely affirmes that by the obedience of Christ men are made
became him to fulfill all righteousnesse aswell ceremoniall as Morall Mat 3.15 So then if men should be justified onely by the Morall righteousnesse of Christ imputed it would follow that we should be justified before God with an incomplete and half-righteousnesse Therfore if the Ceremoniall righteousnesse of Christ be not in the letter of it imputed unto us for righteousnesse in our Justification neither can his Morall righteousnesse make matter of any such imputation CAP. XIX Propounding Five further demonstrations of the Conclusion undertaken for THe Conclusion undertaken in this discourse SECT 1 hath many Friends as you see and those made of reason and Logique and not of Rhetorique and affection to speake for it There is I conceive the better ground of hope that it will be found a truth after all contradiction If your perswasion this way be not yet as fully grown as mine I desire you goe along with me to that which remaineth sometimes the rere may doe better service then the front Argum. 16 If the righteousnesse of Christ in the letter and formality of it be imputed for righteousnesse unto us in our just â—fication then are our sinnes imputed to Christ after the same manner viz. in the letter and formality of them in his death or condemnation This consequence is blamelesse because there is the same reason of the imputation of our sins to Christ that is of the imputation of his righteousnesse to us at least such is the confession generall of those that are pleased with opposite thoughts in this question as was formerly signified But that our sinnes are not imputed to Christ in any such manner viz. in the letter and formality of them I thus demonstrate If the sins of men be imputed to Christ in the letter and formality of them then God looks upon him and reputes him in his sufferings as one that truly and really had provoked him and sin'd against him Even as our adversaries are wont frequently to expresse themselves concerning beleevers by reason of that righteousnesse which they say is imputed tot hem viz. that God looks upon them and considers them as having really and truly fulfilled the Law But God doth not looke upon Christ in his sufferings or reputâ— him as one that had truly and really sinned against him Therefore our sins are not imputed unto him after any such manner in his sufferings The truth of the Assumption I thus make manifest If God looks upon Christ in his death as one that had truly sin'd against him then he looks upon him as one having deserved the death he suffers The reason of the consequence is apparent because as to sin and to deserve death are termini convertibles expressions of the same importance so to look upon a man as a sinner and as one that hath deserved death are but the same looke But that God doth not looke upon Christ in his sufferings as one that had deserved that things he suffers is evident First because as Christ offered himselfe without spot unto God so God looked upon him in that his offering Otherwise if he had overlooked that spotlessenesse of his and imputed sin unto him in stead thereof What had this bin but to have put darknesse for light and call good evill which to affirme or once to conceive of God may be called the firstâ—orne of a blaspemous ignorance Secondly if God looked upon Christ as haveing deserved death SECT 2 his death could not have bin accepted as satisfactory for others For as he that hath deserved death cannot by his death deserve the sparing of others from death who have deserved it aswell as he because such a mans death only answers his own personall demerit or sin as he that oweth a certaine summe of money cannot by the payment therof discharge any mans debt but his own So neither can the reputing of any man to have deserved death be made consistent with a reputeing of such a mans death to be expiatorie or satisfactory for the taking of the guilt of death from others except we suppose him that reputeth in this case to be either unable to discerne or apprehend or else fully able to reconcile and compose the broadest contradictions Thirdly and lastly if God look'd upon him in his death as deserving to die then did Christ suffer death not for our sins as they are ours but as they were his by imputation Whereas the Scriptures every where testifie of his suffering death for our sins but never for any sinne of his own no more by imputation then by inhesion And the truth is looke in what sence our sins may be said to have bin imputed to him in the same sence they may be said to have bin inherent in him yea the inherencie of them in their punishment upon him wherein they stuck close to him indeed is all the imputation the Scriptures know or speake of He laide upon him the iniquity of us all Esa 53.6 viz. in the punishment due to it and deserved by it So againe Who himselfe bare our sins in his own body c. 1 Pet. 2.24 that is the punishment of our sins as we shall have occasion to shew further God willing in the second part of this discourse Let this reason also be laid into the ballance Argum. 17 SECT 3 and taken into consideration with the former If the righteousnesse of Christ be in the letter and formality of it imputed unto us in our justification then doth God looke upon us as worthy of that justification which we receive from him But this is an uncleane saying therfore the former out of which it is brought is uncleane also The consequence in the major Proposition is like Mount Sion and cannot be moved For if God reputes me to have kept the Law as perfectly as Christ did he must conceive of me as worthy of my justification For as the fulfilling of the Law and deserving justification are but the same Rom. 4.4 So the reputeing of a man to have done the one is the reputeing of him to have deserved the other The reason of the minor Proposition if it be not reason enough it selfe viz. that God doth not looke upon us as worthy that Iustification which we receive is this because then God should shew us no grace or favour at all in our Justification Rom 4.4 with Rom. 11.6 but if any favour be shewed it is only in this that he reputeth us worthy to be Iustified or puts a worthinesse upon us for Iustification Whereas the Scripture expresly affirmeth that God justifieth not the worthy but the ungodly that is the unworthy Rom. 4.5 Against the foresaid imputation Argum. 18 SECT 4 I yet oppose this briefe Demonstration If men be formally just by Gods act imputing Christs righteousnesse unto them then doe men become formally sinfull by the like act of God imputeing Adams sinne unto them for no reason can be given of any difference But men are not made formally sinfull by Gods act of
or Adams person interpreted or expounded at large and may with as good propriety of speech be called Adam as the nation of the Iewes is often in the Scripture called Iacob So then it being granted 1º that the sinne of Adam was exceedingly sinfull and demeritorious 2º that his person properly taken by reason of the scantnesse or narrownesse of it was not capable of the fulnesse of that wrath which that sin deserved and which it stood best with the glory of God should be executed or poured out upon it it cannot be thought any waies unrighteous or unequall that his posteritie should be arrested also and taken into Communion with his person in the punishment inflicted to supplie that which was wanting in it That God should not be stinted or streightned in making provision for his owne glory in the punishment of sin but that he should punish till he maketh himselfe whole at least till he cometh as neere into his owne as conveniently he may there is no man can judge unequall or unjust Now then Adam who was the sinner having of his owne whereof or wherewith to make satisfaction I meane a posterity which was so fully so intirely and as I may say so identically his owne that it was as yet rather himselfe then his it cannot but be thought equall and meet that God should father seize upon these to doe himselfe right then upon the Angells or any other kind of creature that had not that neere and speciall relation to the transgressor As in the case of the sinne of Korah Dathan and Abiram and so of Achan before mentioned the personall punishment of the offenders not holding out proportion with the nature and quality of their offences there is no man but must needs conceive it more agreeable to justice that their owne families respectively and those that had the neerest relation to them should be taken to make up the exemplarinesse of the punishment till it was increased and raised to the line and levell of the offence then any other family or person that stood at a further distance from them God in a faire and reasonable construction involving Adam and his posterity in the punishment for his sinne did but involve Adam himselfe or his person only because his person and posterity when this punishment was executed were but one and the same Adam This is the third and last particular upon which the equitie of God in punishing aswell Adams posterity as his person for his sinne seemes to be grounded viz. the peculiar neerenesse and relation betweene his person and posteritie Me thinks there is a joynt intimation of all the three SECT 14 in that Scripture Rom. 5.12 Wherfore as by one man sinne entred into the world and death by sinne and so death passed upon all men in that or rather according to the best translations and expositions in whom all men have sinned Here is first the demerit of this sin implied in that death is said to enter into the world by it There is nothing in sinne to draw death and condemnation after it but only the demerit or sinfulnesse of it as for the act it selfe whereunto this sinfullnesse cleaveth for malum semper habitat in alieno fundo as one saith evill is alwaies found with somwhat that is not evill this is directly and efficiently from God himselfe as hath bin said and therfore death is no wages due to this neither would it in case it were imputed to any man bring any guilt or condemnation upon him Secondly it being further said that death being entred into the world passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all men or over all men it sheweth that Adams single person was not sufficient or able to beare the fullnes of that punishment which the sinfullnesse-of his sin had deserved otherwise death doubtlesse would have stopp'd there and have gone or passed on no further Thirdly and lastly where it is added in the close as the reason why death being gotten into the world should passe directly towards men and should prevaile in speciall manner over them and that over them all without exception viz. because that in him i. Adam all men had sinned this implieth that had not men bin in the loynes of Adam who was the sinner or otherwise had no speciall or neere relation to him this death had had no more right or advantage against them then against other creatures So that now these things duly considered SECT 15 evident it is that the imputation of Adams sinne or rather of the act of Adams sinne for otherwise it is nothing to the purpose so much spoken of and urged in this case to his posteritie is not the ground or cause of the punishment that is fallen upon his posteritie for it neither is there the least little in the Scriptures founding that way but chiefly that speciall communion they had with him in his nature having then their severall beings respectively in his loynes and consequently in his sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this in the Second Part. cap. 2. Sect. 11 12 13. in whom all have sinned saith Paul Therfore now the ground of that punishment or condemnation which is come upon all men is not the imputation of Adams sinne much lesse of the act of Adams sinne as before we distinguished but if any imputation be in this case it is of every mans owne sinne in Adam for it was not Adam alone that sinned but all sinned in him it is every mans owne sinne that is imputed to him and for which he is punished As Levi himselfe is said to have paied tithes in the loynes of Abraham his Father not that Abraham's paying of tithes was imputed to Levi Heb. 7.9.10 so neither is it to be said that Adams sinne is imputed to his posterity but rather that this posteritie themselves sinned in Adam and it is but every mans own sin not Adams that is imputed to him To make a bare and district imputation of the act of anothers sin the adequate and sole ground and foundation of that heavy judgement and punishment that is layed upon all men in this kind is not so much to represent God to the minds and consciences of men as a district just and severe Judge which with their interpretations may be affirmed of him as to make him so farre to take pleasure or to delight in blood and in the ruine of his creature that he will take occasion even where none is to slay and to destroy with death And of the two doubtlesse it were lesse dishonourable unto God to conceive or say of him in this case that he fell thus heavie in wrath and judgement upon the whole posterity of Adam because he would doe it or because it was his absolute will and pleasure so to doe then to pretend or conceive the bare imputation of the act of Adams sin the cause or reason of it For in the former the absolute power or Soveraigntie of
if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded unto many i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. q.d. If the sinne of Adam being but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inconsiderate stumbling or a sinne proceeding from incogitancie and Adam hmselfe but one hath yet beene able to involve many i. his whole posteritie all that shall be borne of him in death and condemnation much more must it needs be conceived that the grace i. the gracious intent purpose of God towards men and the gift by that grace viz. of righteousnes justification by such a man as Iesus Christ is who is both God and man should abound unto many i. justifie and save with farre greater efficacie power and authority and as it were with an higher hand all those that by spirituall regeneration and a true faith shall descend from him The strēngth of of the Apostles reasoning and inference in this passage Scripture lyeth in this The salvation of the world faith he must needs proceede with farre higher hand by Christ then the condemnation of it did or doth by Adam Because 1. The foundation and ground worke of the one was the free and gracious intent and purpose of God which is a stronger and more active and lively principle or spring to set all the wheeles and worke on going that depend upon it then a permissive decree onely which as seemeth here intimated and imployed is the maine foundation the other viz. the condemnation of the world by Adam had in respect of God This permissive decree though it be as cleare as the other in respect of the event and comming to passe of such things as are comprehended in it yet is the motion of it but slow and heavie in comparison of the other Gods permissive decrees are chiefely executed by second meanes or by occasion of his withdrawing himselfe and leaving the creature to it selfe but his gracious decrees have his heart and soule and strength and might in their execution And secondly that which is the more proper and immediate cause of the difference here laid downe by the Apostle the condemnation of the world as touching matter of provocation and offence given unto God proceeds onely in the demerit and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one inconsiderate act of sinne and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one onely meere man whereas the salvation of the world advanceth in the strength of such a righteousnesse attonement or justification as was procured indeed by one man but this one man was Jesus Christ who is valuable with thousand thousands of men and ten thousand times ten thousand thousands So that what he hath purposely and with all his might done for the justification and salvation of the world must needs be of an incomparable farre greater efficacie to carry these before it then the stumbling or unadvised sinne of one poore meere and meane man in comparison can be to procure the condemnation of it Onely I desire that it should be here considered and remembered that there is nothing said in all this Conclusion any wayes to extenuate either the demerit or guilt of Adams sinne beneath their just proportions and degrees but onely to shew that there is a great excesse of merit in the obedience of Christ above the rate and proportion of demerit in the disobedience of Adam There being these and other differences betweene Adam in his condemning the world and Christ in his Act or Worke in saving it it is evident that all such arguments or reasonings which are drawne from specialites and particularities of agreement betweene them are invalid and insufficient except they have some other foundation to beare them That which makes a true and lively Faith instrumentall in Justification Conclusi 11 SECT 17 is nothing that is essentiall or naturall to it whether descent propertie or act but somewhat that is extrinsecall and purely adventitious viz. the force and efficacie of that will good pleasure ordination covenant and appointment of God in that behalfe As it was neither the stature nor comelinesse of Aarons person nor his descent from Levie nor his grace nor his wisedome nor his knowledge nor any service formerly done by him either unto God or his Church nor any thing that in any proprietie of speech could be called his that made him an high Priest but Gods calling him unto and investing him with that honour and function he might have beene all that hee was otherwise and might have done all that hee did otherwise and yet without this anointing and appointment from God another might have beene high Priest and not he So might Faith have beene Faith both in the Originall and descent of it from the Spirit of God as likewise in all that native beautie and excellencie that belongs to it yea and put forth all those acts which otherwise it puts forth as to bring men to Christ to lay hold of Christ c. and yet never have attained the honour that is now put upon it never have beene instrumentall in Justification And as the same anointing or calling from God which were confer'd upon Aaron would have made any other man Priest though of another Tribe though lesse gracefull of person of meaner gifts and abilities every-wayes than Aaron was had they beene conferred upon him so had any other grace as love patience temperance or the like the force and power of the same covenant or ordination from God to assist them it cannot be conceived but that any of these would justifie as effectually as faith it selfe now doth Therefore it is unquestionably evident that Faith doth not justifie as it relates to Christ or as it apprehends him or redemption by him or the like because all these and such like properties or acts as these are essentiall and naturall unto Faith I meane to such a Faith as we speake of and that Faith which hath not or doth not all this is no true lively or effectuall Faith or instrumentall in justification Wherefore if Faith should justifie in regard or by vertue of any of these it should justifie by it selfe or by some dignity quality or act that is proper to it or inherent in it Hence it is that Scripture still suspends the justifying power or propertie of Faith upon the will free grace and good pleasure of God but never upon any act or qualitie proper to it selfe This is the will of him that sent me saith our Saviour Ioh. 6.40 that every man that seeth the Sonne and beleeveth in him should have everlasting life c. clearely implying 1. That it is not any seeing of Christ either corporally or spiritually nor any beleeving in him that could carry eternall life had it not the efficacie of the will of God to strengthen it thereunto And 2 that had this Will of God fallen in conjunction with any other grace or act of
it selfe So Rom. 3.27 By the Law of Faith faith it selfe and againe Rom. 8.2 by the Law of sinne and death he means sinne and death simply For none of these have any Law properly so called onely the word Law added to them seems to represent them under a more emphaticall and weighty consideration 2. When this Apostle speaks of the righteousnesse of the Law elsewhere he never useth this hypallage to call it the Law of righteousnesse but still in plaine and direct language The righteousnesse of the Law See Rom. 2.26 Rom. 8.4 3. This exposition makes the double antithesis or opposition which the Apostle apparently makes between the Gentiles v. 30. and the Jewes v. 31. pregnant cleere and full wheras any other interpretation dissolves the strength and darkens the light of them The Gentiles saith he v. 30 followed not after righteousnesse that is had no thoughts of took no care or course for any justification before God But Israel v. 31. sought after the Law of righteousnesse that is propounded unto themselves as a busines of maine importance a righteousnesse or justification in the sight of God and ran a course of means such as it was to obteyne it Againe The Gentiles saith he v. 30. attained unto righteousnesse that is unto justification in the sight of God many of them have bin justified and saved But Israel could not attaine unto the Law of righteousnesse v. 31. that is could not compasse a justification of themselves in the sight of God as the Gentiles did The strict Law of opposition enforceth this or the like interpretation 4. And lastly that by the Law of righteousnesse which Israel could not attaine unto he meanes righteousnes simply or justification in the sight of God appeares from the latter reason or latter part of the reason which he renders v. 3◠of Israels miscarriage and falling short in this kind Wherfore saith he could not Israel attaine unto the Law of righteousnesse which he followed after because they sought it not by Faith but as it were by the works of the Law If by the Law of righteousnesse which Israel is said to have sought after we understand the righteousnesse or obedience of the Law the reason which is here assigned by the Holy Ghost at least in part why they could not atain it viz. because they sought it by the works of the Law will be very incongruous and absurd For what savour either of reason or truth is there in it to say that a man therfore cannot attaine the righteousnesse or obedience of the Law because he seeks to attaine it by the works of the Law But to say that a man cannot attaine unto righteousnesse or justification before God if or because he seeks it by the works of the Law hath perfect consistence with both I mean both with reason and truth Lastly I might further strengthen this exposition with the Authority of Theophylact if need were who expounds that clause v. 31. they could not attaine unto the Law of righteousnesse of a simple and plaine non-justification a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Rom. 9.31 The next Scripture proofe and last out of this Epistle to the Romans which is frequently alledged for the supposed Imputation is Rom. 10.4 The words these For Christ is the end of the Law for righteousnes to every one that beleeveth Therfore say the Masters of that way of Imputation which we desire to hedge up with thorns the righteousnes of Christ or the obedience performed by him to the Morall Law is imputed to those that beleeve for their righteousnes But neither doth this Scripture know any such imputation more then its fellows For 1. Rom. 10.4 answered There is not the least resemblance or colour of reason that by the Law in this place should be meant precisely and determinately the Morall Law because as was both lately and formerly observed the Jews with whom chiefly the Apostle grapples in this place as is evident from the beginning of the chapter never so much as dreamt of justification by the Moral Law only but chiefly by the Ceremoniall Neither doth Calvin or any other Interpreter that yet I have met with understand the place of the Morall Law Besides it is evident from that which immediately follows v. 5. that he doth not speake here of the Morall Law for there he citeth that description which Moses giveth of the righteousnesse of the Law not out of any part or passage of the Morall Law but out of the heart and midd'st as it were of the Ceremoniall Law Those words the man which doth these things shall live by them wherein he placeth Moses's description of the righteousnesse which is of the Law are taken from Levit. 18.5 and are in speciall manner spoken of the Ceremonialls and Judicialls For thus the words lye ye shall therfore keep my Statutes and my Judgements which if a man doe he shall live in them Therfore doubtlesse the Apostle doth not speake here of the Morall Law Secondly SECT 19 neither is it any waies agreeable to truth that the righteousnesse of Christ imputed to beleevers suppose such an imputation were simply granted should be called the end of the Morall Law For doubtlesse no Law whatsoever considered simply as a Law is any cause or meanes of justifying a person in any other way or by any other meanes then by the observation of it selfe and consequently Iustification by Christ cannot be conceived to be the end of the Morall Law For nothing can properly be said to be the intent or end of a thing but only that which in reason and likelyhood may be procured and obtained by it Now there is an utter and evident impossibilitie that Justification by Christ should be procured or attained by the Morall Law Neither obedience nor disobedience thereunto hath any relation of causalitie to such an effect a man being never the neerer Justification by Christ either for the one or for the other It may be said with farre a more favourable aspect both upon reason and truth that Christ is the end of the Ceremoniall Law and yet not of this neither considered simply as a Law but as comprehending in it such and such usages or rites wherein Christ and Iustification by his blood were typified and resembled and which were to expire and to lose the binding power of a Law which it had before upon Christs coming As for the observation or transgression of this Law neither the one nor the other contributed any thing more towards any mans Iustification by Christ then the observation or transgression of the Morall Law did or doth Nay the observation both of the one and the other though very unperfect and lame have bin a stumbling block in the way of many and cast them quite off from Iustification by Christ as the Apostle implieth ver 3. Therefore Thirdly the Greek Expositors as Chrysostom a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Hom. 17. in Rom.
his sanctification for our sanctification And if it be a weake and unsavourie inference from this place to conclude that we are wise with the same wisdome wherewith Christ was wise being imputed unto us it must needs be a bird of the same feather to infer that we are righteous with the same righteousnesse wherewith Christ was righteous being imputed to us Here is no more mention or intimation of the imputation of the one then of the other Suppose Christ were made righteousnesse unto us by the imputation of that righteousnesse of his which men so much contend for yet there is nothing more evident then that this speciall manner of his being made righteousnesse must be made good otherwise and from other Scriptures and cannot at all be prooved from this place As because a rich man hath silver and gold and jewells in his possession or keeping it doth not follow that therefore he hath silver in one Chest and gold in another or jewells in a third because he may possibly have them al in one the same From generall expressions particular modifications of things can never be prooved Therefore Secondly when Christ is said to be made righteousnesse unto us the meaning only is that he is made or ordained by God to be the Author or sole meanes by way of merit of our Iustification purchased and procured for us by his death and sufferings This Exposition is strengthened First the word righteousnesse SECT 23 is very frequently used by this Apostle for Iustification as hath bin often observ'd See particularly the third Chap. of this second part Sect. 2. Secondly that righteousnesse or Iustification which beleevers have in or by Christ is still attributed in the Scriptures to the death and sufferings of Christ as hath bin formerly observed (a) See cap. 2. of this latter part Sect. 7. p. 9.10 and never to his righteousnesse or active obedience 3. Neither is it true according to the principles of the men themselves who professe enmity to us in the point depending that Christ by his active obedience only should be made righteousnesse or justification unto us Therfore they forsake their own guides when they seek for the imputation of this righteousnesse unto us out of this place 4. And lastly the interpretation given hath the concurrent judgement of many sound and able Expositors for it who by Christs being made righteousnes unto us understand nothing else but our justification or righteous-making by him some placeing this justification in the forgivenesse of our sinnes some ascribeing it to the satisfaction that is the sufferings of Christ none of them either ascribeing the purchase of it to his active obedience or placing it in the imputation of this unto us Let Chrysostome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Hom. 5. in 1. ad Corin. and Theophylact b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in 1 Cor. 1.30 be consulted with upon the place and of later times Pomeranus (c) Quierg◠in nobis peccatores sumus in ipso et per ipsum justi sumus non imputate propter ipsum nobis peccate Pomeran and Piscator (d) Iusticia id est cujus satisfactions nobu donata atque imputata justi sumus Piscator in 1 Cor. 1.30 Mr. Gataker likewise p. 47. of his little Tract against Gomarus rejects that interpretation as wanting aswell colour as substance of truth which seeketh to establish the imputation of the active obedience of Christ upon this Scripture Bernard as he is cited by a Great Master of the way of Imputation though against (e) Bishop Downham Tract of Iustific p. 223. Sect. 4. SECT 24. himselfe is expresse and full over and over for that sence of the place which we maintain Christ saith he as Bishop Downham translates him was made unto us wisdome in preaching justice or righteousnesse in absolution of sins c. Againe enlighten mine eyes that I may be wise remember not the sinnes of my youth and my ignorances and I am just Yet againe He was made unto us of God wisdome teaching prudence justice forgiving sins c. They only are wise who are instructed by his Doctrine they onely just who of his mercy have obtained parden of sinne In all this variety of expression it is observable that he still placeth that righteousnesse or justification which Christ is made unto us in the remission or pardon of our sins Which with the premisses upon this Scripture duly considered I presume no imputation of the active obedience of Christ will be any more urged or contended for from hence The next Scripture that is much sollicited by some to speake a good word in the cause of the aforesaid imputation is 2 Cor. 5.21 For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him From hence they inferre that as our sins are imputed unto Christ so Christs righteousnesse meaning his active obedience or else they doe not hold to the point is imputed unto us Of all the Scriptures which men take up for the plea of the imputation opposed Mr. Gataker hath well observ'd this is most pregnant and cleere against themselves (a) Quid ser◠clarius contiase producere poterat quam illud 2 Cor. 5.21 Gataker in Elench contra Gomar p. 48 2 Cor. 5.21 cleared But for Answere 1. There is no footing in this Scripture for the inference drawn from it here is nothing said touching any imputation of our sinnes to Christ and consequently here can be nothing to build a reciprocall imputation of his righteousnesse unto us upon As for that expression of Christs being made sinne for us it imports no such imputation as men suppose as will appeare presently 2. Some of the most judicious and learned assistants of the way of this Imputation absolutely reject this equality or reciprocation of Imputation between the sinnes of beleevers unto Christ and the righteousnesse of Christ unto them There is not the same force or power saith Bishop Davenant (b) Non est eadem vi◠nostra injustietae ad efficiendum Christum injustum iniquum qua est obedientiae ejus et justiciae ad constituendos fideles justos et innocentes Bishop Dauenaut De Iust Habit. c. p. 332. Christus ita volute peccata in se suscipcre ut non inde peccater sed hostia pro peccato constitueretur ibidem p. 333. of our unrighteousnesse to make Christ unrighteous which is of his righteousnes to make those that beleeve righteous and innocent See more to this purpose in the second Chapter of this Discourse Sect. 19. p. 26. So that according to their own principles if the righteousnesse or active obedience of Christ be no otherwise imputed unto us then our sinnes are imputed unto him we are not made formally righteous by such an imputation 3. Neither is there so much as the face or
Doctrine mainteyned in this Discourse they are fully and at large taken off in that (a) pag. 6.7 8 9 10. c. and the contrary opinion arrested upon strong and vehement suspicion of confederacie indeed with the uncleane Spirit of those errors Yea it hath bin more then once in this Treatise affirmed and once at least if not twice (b) Part 1. â—c 23. Part. 2. cap. 2. Sect. 8. sufficiently proved aswell by evidence of reason as by the Authority of able learned and understanding men that such an imputation of the Active obedience of Christ as Mr. Walker with some others maintain and which hath bin impugned hitherto doth absolutly cancell and make voyde the necessity of Christs satisfaction by his death which is the Spirit and soule or Socinian Heresie See the testimonies cited from Paraeus and Piscator to this purpose cap. 2. Sect. 8. of this second Part whereunto I shall here adde a passage or two from Mr. Gataker in his little Tract against Gomarus Be it granted saith hee pag 7. (c) Detur hâ— minem etiam paenu ex lege violata debitâ—â— non obnoxium tantum sed constrictum etiam ad obedientiam nihilominus exhibendam teneri ut nullus dices nec quod evincat quiâ—quaÌ„ omnine comparet isthic hominem qui ebedientiam legi aâ—solutissiman prâ—â—stâ—â—erit etiam ad poenas de pendendas nihilomâ—nus tenert At qui hac ratione pugaant illi quos tu impetu non fuisse necesse ut Christus cum legem pro nobis ad extremum apicem obseruasset ad poenas insuper pro iisdem subeundas adigetur ut ista salteÌ„ hac ratione supervacanes fuerint Gatak Elench Gomor p. 7.8 Si enim Christi obedientia quaÌ„ Legi loco nostro Prastitit nobis ad justitiam imputatur imputationis hujusâ—e beneficio justi plane constituimur ac proinde sub legu maledectione non suâ—us amplius coÌ„stituti nec propterea Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimi ab ea quae nos obnoxies non habet opus habemus Idem p. 19. Si fideles Christi obedientia activa sibi a Deo imputata perfecte justi constituuntur nihil illis amplius opus est mâ—rte Christi quam pro injustis non pro justu ille oppetebat Idem p. 37. that a man that is liable to punishment yea and that actually lieth under punishment for the transgression of the Law is notwithstanding still bound to the keeping of the Law yet surely you will not say neither is there any thing in what you write which any waies proves that that man who perfectly fulfills the Law is yet bound to suffer punishment And this is the plea of those whom you oppose that there was no necessity that Christ having kept the Law for us to the utmost jot and title thereof should further be put upon it to suffer punishment for us also So that in this respect at least that punishment or sufferings of his must be superfluous and needlesse Againe afterwards in the same Tract p. 19. If the obedience of Christ which he performed to the Law in our stead be imputed unto us for righteousnesse we must needs be made perfectly righteous by the benefit of such an imputation and so we are no more under the curse of the Law nor was there any need that we should be redeemed from that by the blood of Christ which had no power over us Yet once more in the same Treatise p. 37. he frames the argument of those with whom himselfe joynes against Gomarus in the point in hand after this manner If Beleevers are made perfectly righteous with the active obedience of Christ imputed by God unto them then have they no need at all of the death of Christ for them which death he suffered not for the righteous but for the unrighteous So that if men were not partiall in themselves but would please so farre to dispence with their prejudice as to judge righteous judgement betweene the Doctrine laid downe and defended in this Discourse and that which opposeth it it would cleerely appeare that this were the right Horse to set the Saddle of Socinianisme and Arminianisme upon and not the other And as the equity of this decision touching the imputation and non-imputation of Christs active obedience fully appeares by what hath bin now and formerly said in this discourse SECT 10 so as touching the imputation and non imputation of Faith in a proper sense it appeares as fully also in those passages lately related unto in that other discourse mentioned But howsoever we have abundantly vindicated the Doctrine asserted in this Treatise from all imputations either of Socinianisme Arminianisme Popery or the like so that we need make no more bridles to put into the lips of these uncleane Spirits yet give me leave to suggest this for a close of this Chapter that if every Doctrine which either Socinians Arminians or Papists hold and maintain should suffer the reproach and infamie either of heresie error or untruth because they are found in their writings there are very few Doctrines in that Reformed Religion which we professe but will be found Matters of that calculation Especially all those fundamentall Articles or Doctrines comprehended in that Breviate or Summarie of Christian Religion called the Apostles Creed which as farre as I understand is generally received and subscribed unto by all Reformed Churches without exception must lie under the ignominie either of Socinianisme Arminianisme Popery or the like it being certaine that there is none of them but is professed and maintained by one or other or by all of these stigmatique Factions So that it is the most ridiculous and trifling argument that can be against an opinion unworthy either men or learning to make an out-crie against it of Heresie Blasphemy Socinianisme Arminianisme Popery and the like when in the meane time men are able to produce nothing from the Scriptures to purpose nor yet to evince by any solid or substantiall reason that it is so much as an untruth Such passionate arguments as these may haply ravish the simplicity and weaknesse of women and Children and carie away a great captivity of these and indeed they are exactly calculated for the meridian of their tempers but men of understanding are little affected with them except it be as they are arguments of the weaknesse and insufficiencie of those that so use them CAP. VII VVherin the chiefe grounds and Arguments for imputation of Christs Active obedience in the sense hitherto opposed are proposed and Answered IN the former part of this discourse many things have bin debated and argued and somewhat also in this latter against that imputation of Christs active obedience or righteousnesse in Iustification which makes it either the formall cause thereof whether in whole or in part or the right and title of beleevers to eternall life It now only remaines that we heare patiently and consider unpartially and Answere distinctly those arguments and reasons
which strâ—ngthen the hands of men of opposite judgement to us to contend and pleade for it Meete and equall it is that men who pleade reason that is any thing that is like unto equity or truth should either obtaine the cause they pleade and be assented unto or else receive a valuable consideration to the full in their own coyne I meane in reason by way of Answere But inasmuch as some of these arguments have bin already answered upon occasion in some former passages of the Discourse I presume I may so farre entrust my Reader with the concernments of the cause in hand being in part his own without danger as the accepting of Answers els-where given in case they be sufficient doth amount unto only with reference without repetition The first argument for the imputation of Christs righteousnesse in the sense refused SECT 2 is thus framed If there be no standing in judgment before God unlesse we be endued with perfect righteousnesse then must the righteousnesse of Christ be imputed to us in our Iustification But there is no standing for us in judgment before God unlesse we be endu'd and furnished with a perfect righteousnesse Ergo. I Answere by denying the consequence in the former proposition Answere there may be no standing in judgment before God without a perfect righteousnesse and yet the righteousnesse of Christ in the sense controverted not be imputed The reason is because remission of sinnes which is the purchase and procurement of the death and sufferings of Christ for us as our Adversaries themselves acknowledg is a perfect righteousnesse and every waies able to support and beare us out in judgement before God as hath bin abundantly proved in the five first conclusions laid down and proved in the second Chapter of this latter part of the Discourse p. 3 4 c. Yea and our best Reformed Divines finde a sufficient strength of confidence for beleevers in the presence of God in the death and sufferings of Christ alone Calvin (a) Instie l. 2. c. 17. Sect. 9. having mentioned that of the Apostle Rom. 3.24 c Being justified freely by his grace through the Redemption that is in Iesus Christ whom God hath set forth to be a propitiation through Faith in his blood addeth as followeth Paul commendeth the grace of God in this that he hath given the price of our redemption in the death of Christ and then willeth us to betake our selves unto his blood that so obteyning righteousnesse we may stand secure before the judgement of God And elsewhere (b) Instit l. 3. c. 11. Sect. 9. interpreting that clause against Osiander that we might be made the righteousnesse of God in him 2 Cor. 5.21 he first delivereth himselfe thus Osiander here triumpheth as if he descried the spectrum or image of his essentiall righteousnesse when as the words sound quite another way viz. that we are righteous by the expiation or attonement made by Christ for us And a little after somewhat more fully to our purpose thus sed hoc loco c. that is but in this place readers that have but their wits about them though I should say nothing cannot but acknowledge that nothing else is meant quam nos mortis Christi piaculo suffultos apud Dei tribunal stare that is then that we stand at Gods judgement seat underpropt or borne up with the expiation or attonement of Christs death If God will judge thee said Anselme long before him say Lord Si Deus voluerit te judicare dic Domine mortem Domini nostri Iesu Christi obijcio â—nter 〈◊〉 et te et judicium tuum alâ—ter tecum non conteâ—do Anselm I interpose the death of our Lord Iesus Christ betweene me and thee and thy judgement otherwise I strive not with thee And Ambrose before him to the like effect though not altogether so plainly Gloriabor non quia vacuus peccati sum c. that is I will glory not that I am void of all sinne but that my sinnes are forgiven So that evident it is as hath bin formerly signified that a man needs not take care or thought for any other righteousnesse in the presence of God then only the forgivenesse of his sinnes which he is confidently to expect in and through the death and sufferings of Christ Againe secondly the Imputation we oppose SECT 3 is by some protected with the shield and Buckler of this Argument He that is justified by the righteousnesse of another Argum. 2 and not by his owne must needs be justified by the righteousnesse of Christ imputed The reason is because there is no righteousnesse to be found in any other fit for the justification of any man but the righteousnesse of Christ alone But every man that is justified is justified by the righteousnesse of another and not by his owne Ergo. I Answere First Answere to the major proposition by denying it and oppose this contradictory for a truth against it A man may be justified by the righteousnesse of another and not his own and yet no necessitie of the righteousnesse of Christ that is of his active obedience for of this only the question is to be imputed unto him The reason hereof is more then manifest out of what hath bin already delivered viz. because the passive obedience of Christ is the righteousnesse of another and men may be and are fully and throughly justified by the merit hereof communicated unto them in the free pardon of their sinnes without any further righteousnesse derived upon them either from him or from any other in a way of imputation or however To make this good there needs nothing be added to what the Reader may please to finde in the 4th and fift Conclusions premis'd in the second Chap. of this latter part Sect. 4. and 5. p. 567. To the minor proposition Answere 2 I answere likewise by distinguishing the predicaeum or latter clause of it A man may be said to be justified by the righteousnesse of another and not by his owne in a double sense either 1º by way of merit or 2º by way of forme In the first sense the proposition is admitted whosoever is justified is justifyed by the righteousnesse of another and not by his owne that is is justified by the merit of the righteousnesse of another and not by the merit of his owne But this sense maketh nothing to the point in hand In the latter sense it is altogether untrue for that righteousnesse wherewith a man is formally justified or made righteous is alwaies a mans owne I meane by donation and possession and not anothers except only in respect either of procurement and so it is Christs or of collation and so it is Gods Remission of sinnes whereby a beleever is formally justified as hath bin often said and once at least largely proved (a) part 2. c. 4. Sect. 30 31.32.33 is a mans owne righteousnesse in such a sense as his Repentance or Faith is his own being all