within it or because of one work of righteouness done by it so glory in it self not in the Lord for though it were granted that faith were the gift 〈◊〉 God yet that would not sufficiently keep down pride seing such as plead for justification by good works will also grant that these good works come from the Grace of God are wrought by the Spirit yet such a justification would lay a foundation of boasting of glorying before men some would have more ground of boasting than others because of their stronger faith And justification by this way would as well be opposite to justification through Christ His Imputed righteousness by Grace as justification by good works for faith here would not be considered as bringing-in laying hold on a Righteousness without the Righteousness of Christ imputed but as a commanded duty as a piece of obedience to the Law would as well make the reward of debt ex congruo ex pacto as if justification were by works 8. It is of the same Nature to say That Paul excludeth the works of the Law but not the works of the Gospel for the same ground of pride boasting glorying should be laid that would be laid by pleading for the works of the Law because these are still works of righteousness which we do so opposite in this matter unto mercy Tit. 3 5. And Paul to exclude all boasting glorying before Men opposeth faith not considered in it Self but as laying hold on the Righteousness of Christ as carrying the Man out of himself to Christ for Righteousness unto works not gospel-Gospel-works unto works of the Law And sure we cannot say that none of Abraham's works were gospel-Gospel-works or works required in the New Covenant seing even then he was a beleever when the object of his faith or that which he laid hold on by faith in the Gospel which was preached unto him was said to be imputed unto him for righteousness And is it not plaine that if justification were upon the account of Gospel works that God should not then be said to justifie the ungodly seing he who is clothed with a Gospel righteousness cannot be called or accounted an ungodly person And yet faith looks out unto laith hold upon a God that justifieth the ungodly Rom. 4 5. In a word the asserting of this would be the same upon the matter with asserting of justification by the works of the Law for what ever is required in the Gospel is injoined by the Law so is an act of obedience to the Law which is our perfect Rule of Righteousness all our obedience must be in conformity thereunto 9. It must also be accounted dangerous for puffing-up of Self to say That we are justified by our Inherent Righteousness for then the Man could not say that all his righteousnesses were as filthy rags Esai 64 6. Nor could that be true which is Psal. 143 3. for in they sight no man living should be justified to wit if God should enter into Iudgment with him Why should Iob have abhorred himself Chap. 42 6. if he had a righteousness within him had been justified by the Lord upon the account of that inherent righteousness And had not Paul as good ground as any to assert his justification by his personal inherent holiness righteousness Yet we hear of no such thing out of his mouth but on the contrary his accounting all things but less dung that he might gaine Christ be found in His Righteousness hath a far different import How proud might man be if he had it to say that he was justified in the sight of God by works of Righteousness which he had done or by his own inherent righteousness 10. Nor will it much help the matter to say That this Inherent Righteousness is not the price laid down but onely the Condition or Causa sine qua non or the like for still man would hereby have some thing to be proud of to glory of before men because he would have it to say that his own Inherent Holiness was as well the ground of his justification the Condition thereof as Adam's obedience would have been the ground of his justification And who knoweth not that Self can wax proud be puffed up upon a smaller occasion than is this And is it not strange that Paul never once made mention of this distinction Shall we think that Paul denied Abraham to have been justified by works because Abraham looked upon them as the meritorious cause not as the Condition only of his justification or that Abraham indeed did so or that Paul included them as the condition of his justification when he said he desired not to be found in his own Righteousness meaning not his own righteousness as a price or as the Meritorious cause of his acceptance Why should David have spoken so absolutely said Psal. 143 2. enter not into judgment with thy Servant for in thy sight shall no man living be justified seing even though God should enter into judgment with His servants they should be justified as having fulfilled the condition And why should he have said Psal. 130 3. If thou Lord shouldest mark iniquities ô Lord who shall stand seing though the Lord should mark iniquities yet where the Person hath fulfilled the Condition hath a Personal Inherent Righteousness to hold up as the fulfilling of the condition required he is in case to stand in judgment to plead for his justification absolution upon the account of his performing all the condition required And would not vaine man have great ground of boasting here 11. Neither yet will it prevent this boasting to say That this Inherent Righteousness is but a Subordinat Righteousness whereby we have right unto the Merites of Christ which are the Principal Righteousness answering the demandes of the Law for if man have any thing in himself that can be called a Righteousness though but a Subordinat Righteouness yet such a Righteousness as giveth right ground to justification though that justification be also called only a subordinat justification conforme to the New Covenant the Condition thereof he will soon boast account his justification not of free grace but of due debt conforme to the covenant And though this be called only a Subordinat Righteousness yet proud Self will account it the Principal because upon it dependeth all his justification for thereby not onely hath he a right unto Christ's Merites but unto justification it self this being called the proper condition of the New Covenant wherein justification Adoption c. are promised as they say upon this condition And will not proud Man see that he hath a price in his hand a complâ—â—â— Righteousness conforme to the Covenant to presente unto God where-upon to seek expect the reward of debt according to the covenant And so much the rather should we abstaine from
to say we are Justified by Repentance as we are justified by Faith It is best for us to follow Scripture language The Scripture expresly denieth that we are justified by works yet Repentance is sometimes taken in such a large sense as to include all acts of Obedience This way then would allow us to sav we are justified by all works of obedience even as to constitutive Justification as we are by Faith Yet Mr. Baxter in his Confess p. 89 90. putteth a difference betwixt Faith Evangelick Obedience as to this Constitutive Justification making the one like consent to marriage relation or taking one to be my Captaine the other like conjugal fidelity obedience or obeying the captain sighting under him tels us that he no more comprizeth all Obedience in Faith than conjugal obedience in the marriage consent 3 That Repentance is not the same with Faith in the matter of justification in reference to which we now speak of both will appear from our following reasons So that whatever paines be taken to make them one on other accounts will be to no purpose as to our present business 2. If Repentance have the same interest in Justification that Faith hath then works shall have the same interest with Faith but this is diametically opposite to all the Apostles disput Rom. 3. 4. Gal. 2. 3. The reason of the Consequence is because Repentance includeth works is a special work act of obedience itself Mr. Baxter tels Confess p. 94. That Paul's scope is both to take down Moses's Law especially its necessity conceited sufficiency the Dignity of legal works consequently of any works that therefore by works Paul meaneth to exclude only merites or works which are conceited Meritorious or which for the worth of the dead done should procure Pardon acceptance with God without a Mediators blood so Paul himself described the works that he speaketh against Rom. 4 4. That they are such as make the Reward to be not of Grace but of debt Ans. This is but the same we heard before from Iohn Godwine and the same answer may suffice 1 If the scope of Paul had been only to take down Moses's Law why did he speak so much of the Gentiles shew how they were all under sin therefore must be justified by Faith not by the Law or by works This had no manifest tendency to that scope 2 Why brought he in the Instance of Abraham who was before the Law of Moses Abraham's not being justified by works could not prove the insufficiency of Moses's Law thereunto 3 To think that the Jewes did conceite that they would obtaine Pardon Acceptance with God only by their laborious performance of Ceremonies costly Sacrifices excluding all Moral acts of obedience is apparently groundless contrary to Rom. 9 30 31 32. 10 3 4 5. would say that Paul took not a right medium to destroy that conceite for his neerest surest course had been to have shown the nullity of that Law now under the Gospel hereby all occasion of further debate being perfectly removed 4 Paul is so far Rom. 4 4. from describing the works that he speaketh of to be such only as make the reward of debt that he proveth that Justification cannot be by works by this medium because then the reward should be reckoned not of grace but of debt and so telleth us that all work make the reward of debt This is a manifest perversion of the Apostles argument for he saith not now to him that so worketh as to conceite his works meritorious the reward is not reckoned of grace but of debt but now to him that worketh far less can this be the meaning or construction of the words now to him that maketh the reward to be not of grace but of debt for what sense is here And further the meaning of the following words must accordingly be this but to him that so worketh as not to make the reward of debt but of grace his working is counted for Righteousness While as the Apostle saith a plaine other thing But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousness Sure working without this conceite of merite is not beleeving on him that justifieth the ungodly neither are these works counted for Righteousness for holy Abraham wrought without that conceite yet he was not justified by works vers 2 3. Nor did David meane that mans blessedness did consist in the imputation of such works nor did he describe that blessedness when he said blessed are they whose iniquities are forgiven c. Consider 1. Cor. 4 4 Ephes. 2 9. Phil. 3 9. Tit. 3 5. 3. Repentance hath no instrumentall acting on Christ his Righteonsness in order to our being justified But Faith hath this as was shown in the foregoing Chapter Therefore Repentance hath not the same Interest in Justification that Faith hath It is requisite necessary in order to our Justification that we be clothed with a Righteousness even the Surety-Righteousness of Christ and Faith only can lay hold on this put it on not Repentance Repentance doth not act so upon any thing without a man to bring it home that it may become the mans Righteousness it hath other work acteth upon another object upon sin within the man It is true Mr. Baxter in his Catholick Theol. of God's Government Sect. XI will have faith rather to be called a receiving cause than an Instrumental a medium or dispositive cause of the effect justification as as received but not as given And then Sect. XII he calleth Repentance a disposit to materiae recipientis too a part of the condition of the Covonant But we think it needless here to distinguish with him betwixt receiving Iustification being Justified we do not call Faith an Instrument of God's act Justifying as was said above If Faith Repentance be dispositive causes of the effect causa dispositiva be part of the causa materialis as he also saith I suppose they are not meer causae sine quibus non as he said elsewhere But to our business we have cleared before how â—aith acteth in the matter of Justification how it receiveth an imputed Righteousness laith hold on this Surety-Righteousness of Christ applieth it to the end the accused impeached man may have wherewithall he may stand before the Tribunal of God be accepted of as Righteous in his Cautioner through his Cautioners Righteousness imputed to him now received by Faith though Mr. Baxter do account Faith's accepting of Christ life offered on that condition only its aptitude to the office that the formal reason of its office as to our Justification is its being the performed condition of the Covenant as he there speaketh yet that will not invalidat our argument for 1 Faiths aptitude as he calleth it or
truth we lay down these grounds both from Scripture Reason as 1. The words of the Text whereupon we are do evince this for it is said the just liveth by Faith And as was cleared at the beginning of our discourse the words as used by the Prophet Habbakuk from whom they are cited are spoken of such as were already Beleevers Justified and pointed out the way how they were to have a life in an evil time and how they were to continue or be keeped in that State of Favoure with God whereinto they were brought to wit by Faith for the just shall live by his Faith and accordingly the same words are cited by the Apostle 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 beleeve to the saving of the soul. Where living by Faith is opposed to drawing back to wit through unbeleefe and as drawing back is unto perdition so beleeving is to the saving of the soul therefore the Continuation of this life of justification unto the end even unto the final Salvation of the soul is by Faith This life of justification as it is begun by Faith as the Apostle evinceth Rom. 1 17. and in our present Text citing in both places these same words for that end so it is continued by Faith as the only condition thereof And to say that the particle only is not here added therefore other Works of Obedience must be or may be adjoyned here in this matter notwithstanding it be said the just liveth by Faith were in effect to destroy the Apostles Argument in our Text where he useth this same expression without the addition of only to prove that we are not justified by the works of the Law Therefore as this assertion that the just liveth by faith proveth justification by faith without the works of the Law so the same proveth the Continuation of Justification without the works of the Law as the Condition thereof 2. The Grounds Causes of Justification mentioned by the Apostle Rom. 3 22 24 25 26. hold good al 's well in the Continuation as in the first beginning of justification for there as well as here the Righteousness of God without the Law is manifested even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that beleeve for there is no difference Justification first lastly is free by his grace through the Redemption that is in Iesus Christ whom God hath set fort to be a Propitiation through faith in his blood And there is not the least hint given that the matter is altered in the Continuation of justification 3. As the beginning of justification is so contrived as all boasting is taken away so must the Continnance thereof be conceived to be But if works be admitted as Conditions of the Continuance of Instification though they be denied to be the Condition of the Beginning thereof all boasting shall not be excluded contrary to Rom. 3 27. for if a sinner after that he is Iustified by the merite of Christ at first should have it to say that for the Continuance of his justification he were beholden to his own Works he should surely have matter of boasting in himself in so far at least Papists think to evite this Argument against their Second Iustification by works by saving that all these good works are not of themselves but of the Father of Lights But this shift will not help for all these works are not the Righteousness of Christ but are works of Righteousness which we do are excluded in this matter as occasioning boasting or giving ground thereunto as the next Argument will more fully cleare 4. Abraham is said to have Righteousness imputed unto him Faith imputed unto Righteousness and so to be justified by faith not only when he was first justified but many yeers after even when he offered up Isaac his son Rom. 4. Iam. 2 21 23. So was he justified first last as to have no ground of glorying and therefore not by works Rom. 4 1 3 4. But it will be said that the Apostle Iames saith expresly in the place cited that our father Abraham was justified by works when he had offered his Son Isaac on the Altar I Ans. Not to engage in the whole explication vindication of that Passage of Scripture here which is of late to good purpose most satisfyingly done by the learned Doctor Owen I only say that Abraham's being justified by works was such as thereby the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for Righteousness c. vers 23. Now if Abraham had been justified by works properly so taken the Scripture had not been fulfilled which said he was justified by Faith but the contrary had been made good to wit that works were imputed to him he was justified by them as by his Righteousness But the meaning is that Abraham was justified by faith a true faith that proved itself such in time of a trial by works of obedience particularly by obedience to that command whereby the Lord tried or tempted him Gen. 22 1 2. and by such a Faith as wrought with his works was perfected or discovered manifested to be real after the trial of the fire Iam. 2 22. It is a good direction that the learned Camero giveth here Op. fol. pag. 83. That we should hóld fast the scope of the Apostle Iames to this end that we should take notice of the Apostles Proposition and of the Conclusion thereof The Proposition is set down vers 14. What doth it profite my brethren though a man say he hath faith have not works can faith or that faith save him Whereby we see that the Apostles scope is to prove that that Faith which the man supposeth he hath who hath no works is not that Faith by which we are Justified saved that because it is unprofitable to poor indigent brethren in necessity vers 15. 16. is dead vers 17. 20 it can not be shown by works vers 18. it is a Faith that devils have vers 19. All which what followeth is cleared from the Conclusion vers 26. for as the body without the Spirit is dead so faith with works is dead also 5. It will alwayes hold true that God is he who justifieth the ungodly so justifieth him that worketh not but him to whom saith is counted for Righteousness Rom. 4 5. But if the Continuance of Justification were by works works were counted for Righteoulness in order to the continuance of justification God should not continue to be the justifier of the ungodly but should justifie the ungodly at first thereafter justifie the Godly whereof the Text giveth not the least hint 6. The Instance of David cleareth this also
which is not by a dead faith or by a faith that cannot produce works of Obedience or by such a faith as devils have but by a faith that is working making the soul prompt ready to yeeld all Obedience unto the Lord and this is the true meaning of the words as was showne above and the whole scope of the place evidenceth Will Mr. Baxter say that by a dead Faith and by a Faith that cannot save and by a Faith that is in devils is attended with no Christian Love we are brought into a justified state at first No sure and yet this is the faith that Iames opposeth unto works or rather unto a working faith whereby we are justified first last as was Abraham vers 21. whose faith was such as it wrought with his works and by the same was manifest to be what it was the true saving faith of God's Elect. And sure this Faith of Abraham and the faith that wrought in Rahab was another sort of Faith than is the Faith of devils or that Faith that is but a dead carcase Mat. 6 14 15. speaketh of Remission of sins And I suppose it will not be said that every one who forgiveth his neighbour doth thereby and thereupon obtaine Remission of his own sins at the hands of God otherwayes Heathens wicked persons may be said to have their sins Pardoned before God because they may forgive others some wrongs done unto themselves If it besaid that such cannot forgive others a right not having a principle of grace and not being in Christ. True but then we see that it is not this forgiving abstractly considered that is spoken of here but a Forgiving flowing from faith principled thereby and so the meaning of the place is That without such a Faith in Christ as principleth prompteth to Pardoning of others we can expect no pardon of our own sins from God not have ground to suppose that we are indeed pardoned of God our forgiving of others then is here mentioned as the native Effect evident Signe of Faith as our Commentators manifest upon the place speaking against the Papists See Pareus Gualter others Pareus particularly disproveth the Papist's gloss sayeth that our pardoning of others must follow upon God's pardoning of us as he cleareth from Mat. 18. and will not have our forgiving of others said to be the causa sine qua non of our obtaining Remission from God This place then saith That while we cannot finde in our heart a readiness cheerfully heartily to forgive others we have no ground to imagine that our sinnes are pardoned for all such as are pardoned of God have this Christian disposition flowing from faith in Christ They may have this as to the seed root but till it grow up to yeeld this fruite they want the evidence of their faith consequently of pardon 1. Ioh. 1 9. meaneth such a Confession of sins as is accompanied with the making use by faith of the bloud of Christ that cleanseth from all sin vers 7. and with a running to the Advocat with the Father Jesus Christ the Righteous who is a Propitiation for sins Chap. 2 1 2. Most wicked persons as Saul may make confession of their sins but not so as to run to the fountaine the blood of sprinkling And by a Confession that is not accompanied with this acting they can attaine to no Remission before God And therefore faith only acting in humble Confession to the glory of God to the taking of shame to themselves is the condition of Pardon of Continuance of Justification as to this Revel 22 14. is also abused by the Papists to prove their second justification to be by works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereused doth not alwayes denote right or jus for it sometimes signifieth meer freedome liberty power to do such or such a thing as 1. Cor. 9 4 5 6. And so here the words import that such as do his commandements are blessed for thereby they have free access unto the tree of life unto Christ their objective blessedness which is the same with that which is commonly said viz. that Works of Obedience are the way of the Kingdom but not the cause of reigning It will not suite with the Gospel to say that by our works of obedience we buy a right to the tree of life even in part or in subordination to Christ's blood for Christ hath purchased the whole Right nothing of ours must be joined as a part of that price otherwise must we have a proportionable share of the glory to ourselves Nor can it be said that by our works of Obedience we obtaine a Right to Christ to his Merites for before we have a Right to Christ we can do no works of Christian Obedience and Christ alone hath bought to us both Grace Glory But our works of Christian Obedience though they cannot precede our Right to yet they may go before our Possession of the Inheritance purchased now Right Possession are different things But in fine we say that this place speaking of the possession of glory is not apposite to the purpose now in hand for Justification is different from Glorification Rom. 8 30. And of justification as continued are we here speaking Ioh. 15 3 4 5 6 8 9 10. Verse 3. 9. can prove nothing in reference to what we are upon Vers. 4. sheweth that there is no fruitfulness in Grace but by a constant abiding in sucking of sap by faith from Christ the true Vine which none denieth Verse 8. sheweth that by fruitfulness in good the Father is Glorified thereby a demonstration is given to the world who are indeed the true disciples of Christ vers 6. holdeth forth the dreadful punishment that attendeth Apostates but we hope true beleevers are secured against full final Apostasie Vers. 10. proveth indeed that keeping of Christ's commands is a mean to keep the sense of our being beloved of Christ fresh in our souls to enjoy the fruites of his Love of Beneficence but saith nothing of good works being the Condition of our Continuance in the state of justification unless we will also say that Christ's obedience was the Condition of his Continueing in the State of Justification 1. Ioh. 2 24. c. proveth that full final Apostasie from the faith truth of the Gospel will indeed cutt off from all Interest in Christ from benefite by him But as true beleevers are secured from this as vers 27. cleareth So this will only prove that continuance in Faith is the Condition of continuance of Justification Mat. 18 35. Only proveth and so confirmeth what was said to Mat. 6 14. that such as do not from their hearts forgive their brethren their trespasses can have no ground of Assurance that God hath forgiven them theirs ... our Cruelty Unmercifulness towards our Brethren may give us sufficient ground to doubt of
those who are under the Law that every mouth may be stopped all the world become guilty before God Rom. 3 19. 8. The Righteousness of God which is by Faith of Jesus Christ is as much without the Law or the works of the Law done by Regenerat persons as without the Works of the Law done before Regeneration And justification by these works after Regeneration is as much inconsistent with justification by faith without the works of the Law as justification by the works of the Law done before regeneration as is manifest from the true sense of justification by faith 9. Paul excludeth all works of the Law from justification that giveth any ground of boasting and of glorying as we see Rom. 3 27. 4 2. But if justification were by works of the Law done after Faith Regeneration all boasting glorying should not be excluded Ephes. 2 9. Not of works lest any many should boast And what these works were the next Argument will shew 10. Even works are excluded unto which we are created which God hath before ordained that we should walk in them Ephes. 2 8 9 10. for by grace are ye saved through Faith that not of yourselves it is the gift of God Not of works lest any man should boast for we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them Now these works are works done after regeneration as is manifest 11. All works are excluded in this matter which make justification not be of mercy or of grace Rom. 3 24. Ephes. 2 8. Tit. 3 5 7. But this do works after Regeneration as well as before as Paul cleareth Ephes. 2 8 9 10. works grace cannot consist in being the ground of justification no more than in being the ground of Election Rom. 11 6. 12. Works done after regeneration belong to that Righteousness which is of the Law which Paul describeth Rom. 10 5. from Levit. 18 5. to be that the man which doth those things shall live in them But the Righteousness of the Law the Righteousness of Faith are opposite inconsistent as the Apostle cleareth there Rom. 10. 13. Works done after regeneration if made the ground of justification will made the reward of debt not of grace Rom. 4 4. as well as works done before regeneration for the Scripture holdeth forth no ground of difference in this matter 14. If works done by Faith and after Regeneration be admitted as the ground of justification God should not be said to justifie the ungodly for a Regenerat beleever working works of Righteousness is no where in Scripture called an ungodly man But the Scripture speaketh this expresly Rom. 4 5. 15. Paul tels us Rom. 4 16. that the promise was of Faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of ut all Now this seed which is of the Faith of Abraham are beleevers or Regenerat persons And yet as to these the Law is excluded the works thereof because if they which are of the Law be heirs Faith is made void the promise made of none effect vers 14. 16. If Justification were by the works of the Law done after Regeneration we could not upon first beleeving be justified have peace with God through our Lord Jesus Christ nor could we rejoice in hope of the glory of God glory in tribulation c. And yet this the Apostle expresly affirmeth Rom. 5 1 2 3. c. If justification did depend upon our after works we could not as yet have peace reconciliation or assurance or joy c. because of the uncertainty of our obedience 17. If Paul had not excluded works done after Faith Regeneration from being the Cause ground of our justification what seeming ground or occasion had there been for that objection Rom. 6 1. What shall we say then Shall we continue in sin that grace may abound What ground could any have to say We are justified by our works done after Regeneration therefore we may continue in sin that grace may abound Any might see at first how ridiculous this was 18. And if we are justified by works done after Regeneration is it not strange that in all Paul's answers unto this objection he never once sayeth nor hinteth that by these works we shall be justified no other way and yet this had been the shortest clearest solution of the objection if it been according to the doctrine of justification delivered by Paul 19. The false Apostles who were corrupting the doctrine of the Gospel of Justification did not urge works done before Faith in the Gospel as the ground of justification for they were corrupting such as had already embraced the Gospel beleeved in Christ as is clear out of the Epistle to the Galatians Therefore when Paul is confuting their errour opposing himself unto them he must deny that we are justified by works done after Faith in Christ. 20. Justification by works done after regeneration is as opposite to faith to living the life of justification by faith as justification by works done before Regeneration for the Law is never of faith so reasoneth Paul Gal. 3. 11 12. But that no man is justified by the Law in the sight of God it is evident For the just shall live by Faith And the Law is not of Faith 21. All the works of the Law are excluded But works wrought after beleeving after Regeneration are works of the Law being required thereby Psal. 119 35. Rom. 7 22. Therefore even these works are excluded 22. When the Apostle excludeth works from being causes of justification he must meane good works for no man was ever so mad as to imagine that he could be justified by bad works But no works can be called good works but such as flow from faith from the Spirit of grace granted in Regeneration Therefore while good works are excluded these done after Regeneration are excluded What is said by Bellarmine in confirmation of his sense of these works of the Law which are excluded from justification is abundantly answered by all that write against him therefore we need not take any notice thereof There is another Evasion found out by our Adversaries in this matter another glosse put upon these works By the works of the Law there shall no flesh be justified For some say that hereby the Apostle only excludeth those works that are perfect which were required by the Law in Innocency This Evasion granteth that the Law here spoken of is not the Ceremonial Law for that was not required in Innocency but the Moral Law The end why they invent this Evasion is not to exclude works in the matter of justification but to establish their own fancie
this though it be the sure way to this seing all who are justified shall be thus saved Thus we see that according to Mr. Baxter the meaning of Iames is the same with Paul's when he saith Heb. 12 14. Follow peace with all men holinoss without which no man shall see the Lord. And then Iames speaketh nothing of that justification whereof Paul treatch this is what we say whence it is manifest that there is no appearance of contradiction betwixt the two holy writers But that we may come to some further clearness in this matter we must see whether Paul Iames mean speak of one the same Faith for if it be found that they speak of diverse Faiths all appearance of Contradiction is removed Now that the Apostle Paul meaneth of a true lively saving Faith which is a saving fruite of the Spirit of God the special Gift of God is easily granted on all hands All the question is of that faith which Iames speaketh of Papist's say that it is true justifying that Iames speaketh of for justifying Faith with them is nothing but a real assent unto the Catholick Doctrine or to divine Revelation And indeed if Justifying Faith be nothing else it can not be well denyed that Iames meaneth here a justifying faith But the folly of this ground is obvious to all that understand the Gospel and we need not here insist in confuting the same That which Iames here saith of this Faith is enough to demonstrate of what Nature it is and the Epithets he giveth it do sufficiently manifest that it is not Faith of the Right stamp nor that true lively Faith by which Paul saith that we are justified and the discovery of this will be enough to our purpose and every verse of his discourse hereanent will help us herein for 1 vers 14. it is a profitless Faith which cannot be said of justifying Faith as the whole Scripture cleareth 2 Ibid. it is a Faith that hath no ground or reality but a mans saying nor no other evidenee or proof What doth it profite my Brethren though a man say he hath Faith There is no other proof adducable but his say so which cannot be justifying Faith 3 Ibidâ—can Faith save him so that it is a Faith that hath no sure connexion with nor tendency to Salvation which cannot be supposed of the true lively justifying Faith as is known 4 vers 15 16. It is no more true Faith than that is true charity which saith to the naked destitute brother depart in peace be thou warmed filled notwithstanding giveth not those things which are needful to the body 5 vers 17. It is expresly called a dead Faith But the precious Faith of God's elect is a lively Faith 6 ibid. It is a Faith without works having no connexion therewith nor being any ground thereunto but the true Faith that justifieth worketh by Love is a living principle and floweth from the infusion of life 7 So vers 18. It is a Faith uncapable of any true evidence or demonstration as to its being from works of holiness and so is not accompanied with any real change of soul But it is not thus with true saving Faith 8 vers 19. It is such a Faith as devils may have But devils are not capable of justifying Faith 9 vers 20. It is the Faith that a Vaine man never humbled in the sense of his own lost Condition nor driven out of himself to seek reliese elsewhere in the free mercy grace of God through Jesus Christ may have But that is not the Faith of the humbled hear broken man that 's sleeing to Christ for refuge 10 vers 21 22 23. It is not such a Faith as Abraham had that made him willing to offer up his son Isaac when commanded so wrought with was evidenced demonstrated by works 11 vers 25. Nor is it like the Faith of Rahab which prompted her to receive the Messengers and send them out another way 12 vers 26. It is such a Faith that is no better than a carcase without breath which is no essential part of a living man But the Faith that justifieth is a far other thing By these particulars it is manifest that this Faith whereof James speaketh so much and which he opposeth unto works denieth justification salvation unto is not the precious faith that Paul speaketh of We have seen that Paul James speak not of one the same faith we shall now enquire whether they speak of One the same Justification And if it be found that therein they differ all ground of imaginable difference will be further removed What that justification is whereof Paul speaketh is manifest needeth not here be declared for it is plaine that he treateth of that justification whereby a poor sinner convinced of his sin misery in lying under guilt under the Curse of God because of sin is absolved before God from the sentence of the Law accepted of Him and brought into an estate of Favour reconciliation having a right unto Salvation through Faith in Jesus Christ. Upon the other hand it is as obvious cleare that James is not treating of this justification whereby a change of state is made in the man But of a justification of a far other nature even such a justification whereby the Mans Faith the reality of his Christianity his justification before God is evidenced or may be evidenced to himself or to others So that whether we take justification here as mentioned by James for the evidence demonstration of justification or for a justification of the truth of the Mans Faith Christianity it cometh all to one for where true faith true Christianity is there is justification and there only so that what demonstrats the one will demonstrat the other and a justification or manifestation of the one will be a justification of the other Nor is this sense of the word justifie or justification alien from the Scriptures as we see Psal. 51 4. Rom. 3 4. for God can not other wayes be justified but by being declared avowed proclamed to be Righteous So Ier. 3 11. Ezek. 16 51 52. Mat. 11 19. Luk. 7 35 29. 1. Tim. 3 16. Now that this is the justification whereof Iames speaketh may be furder cleared by these particulars 1 The scope that Iames here levelleth at being not to clear up the way manner how or the causes by which this change of Relation State is wrought brought about but to discover the groundlesness of the vaine pretenses of such as supposed they were justified in a sure way to be saved who had no more for their ground but a loose verbal outward profession of the preached truth without any real fruit of godliness So that this Enquirie is what can truely evidence a person to be justified indeed before God And he sheweth that an empty fruitless profession
will not do it but works of Faith or Faith proving it self lively by works 2 The very Instance of Abraham which he adduceth cleareth this for he saith vers 21. Was not Abraham our Father justified by works when he had offered his Son upon the altar Now twentie five yeers or as some compute Thirtie yeers or thereby before this time the Scriptures say that Abraham beleeved God it was reckoned to him unto Righteousness Gen. 15. hence Paul proveth Rom. 4. that he was justified by Faith Therefore if now he was justified when he offered his Son he must have been twice justified that in the same sense with the same kind of justification which can not be said Nor will it avail to say That Gen. 15. he was justified by the first justification which was by Faith of which Paul speaketh Rom. 4. But Gen. 22. he was justified with the second justification which is by works of this Iames speaketh for this distinction of justification into First Second is but a meer device of the Papist's having no ground in nor countenance from the Scriptures and beside it would follow that a meer historical dead Faith is sufficient unto the first justification and that Paul understandeth such a faith only when he said Rom. 4. that Abraham beleeved God it was counted to him unto Righteousness the contrary whereof is manifest Nor will it serve here to say that Paul speaketh of justification as begun but Iames speaketh of justification as continued for then it would follow that justification at first or as begun is by a dead faith and by such a kind of faith as devils may have consequently that of such a faith as this Paul speaketh because of such a faith Iames speaketh as we have seen But this cannot be said for it was a true lively faith that Abraham had when he beleeved the promise of the Messiah a dead faith is not the faith that justifieth first or last Yea because Iames maketh an opposition betwixt faith works in reference to justification in the sense wherein he speaketh of it it will follow that faith should not be requisite unto the Continuance of justification 3 Iames said vers 20. that Faith without works was dead and to confirme this he addeth vers 21. was not Abraham our Father justified by works c. As if he had said The faith by which Abraham was brought into an estate of justification life was a lively faith having works of obedience attending it and his obedience declared that his faith was lively and that he was truely justified by faith Ergo a faith that is lifeless and wholly without works of obedience is but dead can give no ground to conclude one justified in the way to life So that what mention he maketh of justification by works is but to prove the reality of lively faith by works true justification by faith is evidenced demonstrated not by a bare idle vaine fruitless profession 4 When Abraham was justified by his works the Scripture was fulfilled which saith Abraham beleeved God it was imputed unto him for Righteousness as is manifest from vers 22 23. Now by this mentioned of Abraham in the Scripture Gen. 15 6. Paul proveth Rom. 4. that he was justified by faith But if Iames were here speaking of the way of our becoming justified before God as Paul doth there could be no connexion here yea the proof should contradict the thing to be proved for to say that Abraham was justified by faith will not prove that he was justified by works nor could his being justified by works be a fulfilling a clearing confirming of that truth that faith he was justified by faith for faith works in the matter of justification are inconsistent perfectly opposite as Paul teacheth us as here Iames also teacheth us But taking justification here for its declaration manifestation it can be by works and a declaration of justification by works can be is a very signal confirmation clearing of that Testimony which saith that Abraham was justified by faith 5 By that work of offering up his son at a the command of God Abraham declared that he was no hypocrite but a true beleever and thus was he justified as Mr. Baxter will have it as we heard lately from any such accusation But a Justification from this accusation is but a justification of the truth sinceritie of faith so a confirmation evidence of justification or justification as evidenced declared and not justification as produced by its causes 6 When Iames saith vers 23. That the Scripture was fulfilled which saith Abraham beleeved God it was imputed to him unto Righteousness when he was justified by offering up his son vers 21. this fulfilling of the Scripture-testimony was either because at that time when he offered up his Son Righteousness was imputed unto him he was justified or because it was then manifest to be a truth that he was justified indeed But the former can not be said because Righteousness was imputed unto him and he was justified long before this Therefore it can be only understood as to its manifestation 7 This is also clear from what the Lord spoke at that time Gen. 22 12. Now I know that thou fearest God seing thou hast not witheld thy Son thine only Son from me No word here of imputing Righteousness unto him or of his being brought into a justified state but only God's solemne declaration that he was a true fearer of God so one that had true faith was really justified 8 Vers. 22. he saith Seest thou how faith wrought with his works by works was faith made perfect But how could this follow upon what he had said vers 21 Justification by works if justification be taken absolutely here not for its declaration manifestation will not prove faith's working with works But if justification be here taken for justification declared manifested the sense is plaine for such works as do evidence declare that a person is justified will manifestly prove that faith is working with these works because justification presupposeth alwayes a true lively faith that will work with works of obedience 9 Far less could it follow from justification taken absolutly by works that faith was made perfect by works but from such a work as will evidence a man to be justified it is manifest to every one that that work is a clear evidence of a true lively faith by it faith is perfected that is declared evidenced demonstrated to be faith indeed as the word perfected is used 2. Cor. 12 9. for my strength is made perfect in weakness 10 That other Inference vers 24. ye see then how that by works a man is justified not by Faith only will not follow from what went before if justification be here taken absolutely for the command so Abraham
must he said that by a work done long afterward men may see that the worker was justified But that should not sutte James's scope seing by this meanes they might think to delay for a long time their good works yet suppose themselves presently justified Ans. All this is but vaine language for it is all one to the scope of Iames whether this come to the actual knowledge of few or of many who they were to whose knowledge it came He is only shewing that such as had but a dead faith that brought forth no works of obedience when called for had no evidence or clear ground to assert their own justification seing Abraham's justification was thus declared by his signal obedience to all that came or ever should come to the knowledge of that act of obedience of his to the end of the world Yea had it been unknown to any yet hereby he had a sure proof to ascertaine his own heart conscience of his justification But say the Arminians Good works cannot be such a proof demonstration because it cannot be known to others whether these good works proceed from faith or not Ans. Nor is any infallible judgment here necessary or requisite nor doth the scope of Iames require any such thing who is only shewing that such as wrought not works of obedience when called for could not conclude themselves justified in a saife estate notwithstanding of all their faire profession Notwithstanding we cannot judge infallibly of principles motives ends of the good works of others yet by what may be seen of these God may be glorified Mat. 5 16. 1. Pet. 2 12. Thus we have seen that neither is that faith whereof Paul speaketh when he saith We are justified by faith without the deeds of the Law whereof Iames speaketh when he saith Ye see then how a man is justified by works not by faith only is not one the same Nor is it the same justification or justification in the same sense consideration that both the Apostles speak of And therefore how ever as to their words they seem to speak contrary to other Yet in their true sense meaning there is nothing but a sweet harmony agreement But now as to works whereof both make mentione the question remaineth whether they be one the same The forenamed Socinian Author saith that both do not speak of the same works and that Paul excludeth from justification only legal works not Evangelical And consequently that Iames must speak of Evangelical works only But sure we are Iames cannot be supposed to speak of Evangelical works in their sense seing they cannot say that Abraham's offering up Isaac or Rahab her receiving sending away the spies were Evangelical works James speaketh of works commanded by the Moral Law which he mentioneth both in general in its particular commands Iam. 2 9 10 11. And all the duties which he presseth them unto the sins which he disswadeth them from relate unto the Moral Law And what these works are whereof Paul speaketh we have seen before Others think that Iames by Works here meaneth a working faith so that his meaning when he saith that by works a man is justified is that by a working faith such as Abraham had a man is justified But though it be a truth that justifying faith is a working lively faith And that we are justified only by such a faith as is lively prompteth to obedience in every duty called for though this truth will follow by consequent from what the Apostle Iames here saith Yet I judge that both Paul Iames understand the same thing by works even duties of obedience performed to the Law of God that by Works here in Iames is not meant a working faith this not being the scope designe of Iames to clear up justification in its Causes or to shew by what meanes it is brought about but only to shew what way it is or may be evidenced proved demonstrated to ourselves or others so as we may not be deceived thereanent And real works of obedience as they evidence a true lively faith so they prove the reality of justification And the Apostles intention being to shew the vanity of that pretence whereby many deceived themselves thinking that their profession of the truth of the Gospel was enough to secure their Salvation to prove them to be in a justified saife state though they indulged themselves a liberty to walk loosly according to the flesh this acception of the word works in a proper sense is most contributive unto that designe no other acception how consonant so ever unto the Analogy of Faith doth so directly clearly contribute assistence thereunto Therefore he opposeth faith works denieth that to faith which he ascribed unto works though by consequence he put hereby a difference betwixt a dead faith a working faith Yet his principale Thesis vers 14. is that by works not by a bare profession of the truth we come to Salvation And the enquirie prosecuted is whether we have that faith that will indeed prove saving this can only be evidenced by works as his whole following discourse evinceth especially when he saith vers 18. shew me thy faith without thy works I will shew my faith by my works And vers 20. when he saith faith without works is dead vers 26. that it is as dead as a body is without breath or Spirit And this he fully confirmeth by the following instances of Abraham Rahab From what is said it is apparent how little ground there is to think that there is any real appearance of contradiction betwixt Paul James how needless it is in order to a reconciliation to say with Papists that Paul speaketh of a first justification Iames of a second or with others that Paul speaketh of justification as begun Iames of justification as continued or with Socinians that Paul denieth justification by the works of the Law James affirmeth justification by the works of the Gospel CHAP. VIII No countenance given to Justification by Works from Jam. 2 14. c. BEcause all who ascribe our justification in one sense or other all are not agreed in one the same sense unto our works seek countenance unto the same from these words of James Chapt. 2 14 forward notwithstanding that what was said concerning this passage in the fore going Chapter might be sufficient to discover the groundlesness of any such pretence where it was showen that the whole face of this place looked towards another airth and had not the least aspect unto any such conclusion Yet for a fuller Vindication of this place from this too ordinarie abuse perversion we shall examine every part thereof see what ground there is for any to alleige the same for confirmation of their particular opinions The Papists generally say that this place speaketh
THE LIFE OF JUSTIFICATION OPENED Or A Treatise grounded upon Gal. 2. 11. Wherein the Orthodox Doctrine of Justification by Faith Imputation of Christ's Righteousness is clearly expounded solidly confirmed learnedly vindicated from the various Objections of its Adversaries Whereunto are subjoined some Arguments against Universal Redemption By that Faithful and Learned Servant of Iesus Christ Mr. JOHN BROUN sometimes Minister of the Gospel at Wamfrey in Scotland JER 23. 6. In His dayes JUDAH shall be saved and Israel shall dwell safely and this is His name whereby He shall be called THE LORD OUR RIGHTEOUSNESS Iustificatio est Articulus stantis cadentis Ecclesiae LUTH Printed in the Year M.DC.XCV THE PREFACE TO THE READER IT is the true wisdome of a Christian to understand aright and with a spiritual eye to discern the great difference between the Law and the Gospel the Covenant of Works and that of Grace the Legal and Euangelical Justification the ignorance whereof is the great Cause of most errours this day among professed Christians When our blessed Saviour came into the world he found flowing out of this bad fountain a multitude of Heresies in the Jewish Church deceived by the Pharisees blind Leaders of a blind People erecting establishing their our Righteousness before the throne of God And it is certain that our Lord Jesus Christ was rejected of the Jews because they could not believe their own unrighteousness miserie condemnation by the Law nor be made to seek in the Messiah his Sufferings Satisfaction the true expiation of sins and a compleat Righteousness sufficient to eternal happiness Certainly they understood not the promises of the Prophets especially that of Isaiah Chap. LIII neither looked they to the end of the Ceremonial oeconomie Law which was to be abolished 2 Cor. 3. 13. Of this Judaical errour we have a clear example in the Apostle Paul before his conversion a Pharisee by his great Masters well instructed in the letter of the Law For he looking upon himself and not understanding the nature of the Law in its Spiritual meaning was in his own eyes no sinner but a just man living and having a right to pretend a sentence of Justification before God upon the account of his works according to the Law But when it pleased God to reveal his Son to his soul he could count all things but lâ—ss for the excellency of the knowledge of Christ and desire only to be found in him not having his 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. And so became a great example of all true Converts Believers his Conversion a Demonstration of this Euangelical Doctrine that no man is Justified by his works but by the Righteousness of Christ imputed by Faith received applyed No doubt Christian Reader but this doctrine is the whole scope of the same Apostle in his Epistles to the Romans Galatians For having proved both Jews and Gentiles to be all under sin supposing consequently that by the works of the Law no flesh shall be justified in the sight of God he sheweth that all elected sinners coming short of the glorie of God must be justified freely by his grace through the Redemption which is in Jesus Christ whom God hath set forth to be our Propitiation through faith in his blood so that all boasting may be excluded which cannot be if a man could be justified by his works Yea the Apostle Chap. 4. gives a Demonstration of this doctrine out of the examples of Abraham David to whom after conversion Righteousness is imputed sin pardoned by faith in the promise In his Epistle to the Galatians he likewise presseth this Doctrine against the heresie of judaizing Ministers who would have mingled the Law with the Gospel and rejects their sentence as another Gospel worthy to be Anathematized with every one who teacheth it though even an Angel from Heaven since he saith upon the matter that Christ is dead in vain as we see Chap. 1. 8 11. Chap. 11. 21. How happy were the Church in these dayes if the Doctrine of Gospel-Justification did continue pure could be propagated transmitted to the following ages But it is too manifest that the Christian Church by Heathenish Jewish errours upon the one hand by Pelagian infusions on the other hath lost a great deal of her primitive sinceritie puritie Certainly the Roman Superstitions tending only to the establishing of humane Righteousness in Gods sight are clear demonstrations of a corrupted doctrine yea of that Apostacie of the latter times so oft soretold by the Apostle Paul For we see that Popery is wholly erected upon a Judaical Pelagian Righteousness proceeding from the bitter root of the Heathenish Free-will whereby the corruption of Nature is denyed sin excused the faculties of Nature as sufficient to all good works asserted especially when they are sustained by a sufficient grace given to all men for obtaining eternal happiness But this great errour worthy of the Apostles Anathema was abominable in the eyes of our Protestant Fathers and therefore the Doctrine of a contrary Gospel-Justification was the greatest reason of separation especially when they heard the trumpet from Heaven sounding and crying come out of Babel my people that ye be not partakers of her sins and that ye receive not of her plagues And herein we must admire the wonderful providence of God that the Protestants did aggree in this point of Justification even when their minds were distracted about the Doctrine of the Lord's Supper and it is known how careful the Lutherians are even to this day in following the Doctrine of their Master in this great Article But alas it is a sad lamentable thing that Arminians being fomented by the Kings of France Spain as the immediate way to introduce Popery saith Wilson in his Historie of Great Britain pag. 119. when they adopted the Pelagian grounds did forsake the imputation of the Righteousness of Christ because they could not join this great mystery of the Gospel with the opinions of Universal Grace Redemption as appears in the writings of Episcopius Curcellaeus Limburgh and others filled not only with Arminian but also with wicked Socinian errours against the Divinity Satisfaction of our Saviour Jesus Christ. And how could it be thought that those books should have been accepted approved by Reformed Divines Churches as we see they are in our neighbouring Kingdom of England O what errours in that Nation are observed complained of before by Honorius Reggius in his book de Statu Ecclesiae Britannicae errours tending even to the ruine of the Protestant Cause And what shall we say of the latter books written by Bull Parker Sherlock and others against the principles of Reformation expressed hitherto with great agreement in all the Confessions of Reformed Churches Yea
sap life influence from the head much more must this be the way of getting the first change made from death to life And this way or not much different of argueing in this same debate we see the Apostle followeth Rom. 4. where from what was said of Abraham a considerable time after he was a beleever he proveth justification by faith without works or that Abraham was justified by faith not by works The Import then of the Testimony is that this life whereof beleevers are made partakers is begun continued carried on by faith therefore it is not by the works of the Law but by faith that they are justified brought into a state of life If it be true that without faith even belevers cannot be supported nor in case to live as becometh to the glory of God to their own peace Comforth in new Trials Difficulties much more is it true that without faith those who are in nature in state of Enmity to God cannot live the life of justification with it alone they can shall Before we come to speak particularly to any Truthes deducable from the words we shall premise some few things considerable CHAP. II. Naturally we are inclined to cry up Selff in Justification THe Apostle as we see in all his writtings about this matter is very carefull to cleare the question of justification so as Man may have no cause of boasting or of glorying in himself upon the account of any thing he hath or he hath done in order to justification that hereby he might cast a copie unto all such as would approve themselves faithful unto the Lord in being co-workers with Him in the Gospel that he might so much the more set himself against that innatelusting of heart that is in all naturally unto an exalting crying up of Self in the matter of their justification before Acceptance with God and especially we finde how zealously how frequently with what strength multitude of Arguments he setteth himself against cryeth down that which men do so naturally with such a vehement byasse incline unto to wit justification by their own works or by their own obedience to the Law to the end their innate pride may have ground of venting it self in boasting glorying before men From this we may premit in short the consideration of these Three things to prepare our way unto the clearing-up of the Gospel-Doctrine in this matter First That there is a corrupt byasse in the heart of men by nature a strong Inclination to reject the Gospel-Doctrine of free justification through faith in Christ to ascribe too much to themselves in that affaire as if they would hold the life of justification not purely of the free grace rich mercy of God through Jesus Christ but of themselves either in whole or in part in one measure or another Secondly That it is the duty of all who would be found faithful Ambassadours for Christ after the example of the Apostle so to preach forth the Grace of God in this mystery to explaine the same as corrupt Nature within such without as are byassed with mistakes about this matter are led away with proud carnal self conceits may have no apparent or seeming ground of boasting nor be confirmed in their natural prejudices Mistakes therein Thirdly That in very deed free Gospel-justification is so contrived ordered as that none have any real ground of boasting or of glorying in themselves or of ascribing any part of the glory thereof unto themselves as if they by their deeds works did contribute any thing to the procuring thereof It will not be necessary to speak to these at any length but only briefly to touch upon them to make way unto what followeth to be said on this weighty subject which is of so much concernment to us all As to the First of these to which we shall speak little in this Chapter thereafter of the rest in their due order it is too too apparent to be a truth from these grounds following I. This is most manifest from the many Errours false opinions that are Vented Owned Maintained with so much Violence corrupt zeal all to cry-up Self in less or in more to cry down Grace Hence so many do plead with great confidence for an Interest of our works in our justification Such as Papists who quite mistake the nature of true justification Socinians Arminians Others who side with these in less or in more will plead for a justification by our inherent Righteousnoss or works of Righteousness which we do Others that will not plead for such an early Interest of our works in this matter will plead for faith as our Gospel-Righteousness affirme that the very act of our Obedience in us is imputed for a Righteousness to us is accounted such by God so hath the same place in the New Covenant that compleet perfect obedience had in the Old Covenant of works made with Adam which as shall hereafter appear driveth us upon the same rock II. It is manifest likewise from the large frequent Disputes about this matter that we have in Paul's Epistles If there had not been a great pronness in man by nature to cry-up himself to set up his own Righteousness in matter of justification why would the Spirit of the Lord have been at so much paines to speak so to cry down Self our works in this matter as He is in these Epistles of Paul if He had not seen the great necessity thereof by reason of this strong Inclination that men Naturally have hereunto We must not think that any thing is there spoken in vaine or that the Spirit of the Lord would have left that Doctrine so fully cleared wherein our works are so expresly excluded if there had not been a necessity for it if it had not been as necessary in all after ages of the Church as at that time when first written Whatever the truth be that is so frequently pungently inculcated in the Scriptures we may saifly suppose that as the faith practice of that truth is necessary so there must be much reluctancy of Soul in us to receive the same to close with it and a strong Inclination to beleeve practise the contrary III. In the Infancy of Christianity we see what a strong Inclination there was to cry-up works what we do the Law as the only ground of justification or at least to have a share with Christ in that Interest which gave occasion to the penning of these Epistles of Paul where this matter is so fully clearly handled particularly that to the Romans that to the Galatias unto the speaking less or more hereunto in almost all his other Epistles And this Inclination to the crying up of works the Law in Opposition to the pure Gospel-way of
to their justification before acceptance with God was in Christ that it would be a robbing of Christ of His due honour to seek for a righteousnes else where So Chap. 33 14 15. it is promised that the Lord will cause the Branch of righteousness to grow up unto David that hereby Iudah should be saved Israel should dwell saifely And it is further said that His spouse should wear her husbands name be called after Him the Lord our righteousness thereby professing her adherence to Him as her Husband her owning of Him as all her righteousness glorying in that that He and He alone is her righteousness In compliance herewith we should beware of expressing our conceptions about the matter of justification so as may give proud man ground of boasting of robbing Christ of His Crown Title Glory in less or in more and these expressions following seem to me justly chargable herewith I. To say That all works are not excluded in justification but such only as are done by the meer Power Strength of Nature not the works of Grace wrought by the Spirit But who seeth not how this is to set up proud Man whom Paul would have debased kept down And doth not Paul expresly tell us that neither Abraham nor David were so justified Rom. 4 And that if our father Abraham were justified by works he should have had whereof to glory though not before God vers 2 And doth he not also tell us that this would make the reward to be reckoned not of grace but of debt vers 4 would exclude faith its operations in reference to justification take away that blessed refreshful stile of God that He justifieth the ungodly vers 5 Should we not thus be saved by works of righteousness which we do not according to His mercy expresly contrary to Tit. 3 5. 2. In like manner to say That we are not justified by the works of the Ceremonial Law but by obedience to the Moral Law is peccant here also for the works of the moral Law are works of righteousness which we do such as obey this Law are considered as such cannot be called ungodly Neither doth the Apostle thus distinguish that proud man might have any Interest Nor doth he exclude only such works when he saith that Abraham was not justified by works for his works were not works of the Ceremonial Law but of the Moral which will as well give ground of boasting make the reward of debt not of grace as works of the Ceremonial Law if not more And it is manifest that Paul speaketh of that Law of obedience to it or of works commanded by it which convinceth of sin discovereth it Rom. 3 20. 7 7. maketh all the world guilty Rom. 3 19. bringeth them under the curse Gal. 3 10. is established by faith Rom. 3 31. hath the promise of life annexed to it Rom. 10 5. Gal. 3 12. Nor doth he exclude only such works when he speaketh of himself Phil. 3 9. 3. Likewise to say That all works are not excluded but only Outward works which are done out of Principle of fear not out of love faith are not inward works of grace is to adde Fewel to this fire of pride to please proud Self proud Man for who can think that only such works would lay the ground of boasting of glorying before men or that only such would make the reward of debt or that any in these daies were pleading for justification upon the account only of such works or that such works were to be understood by the Law as if the Law did command no other or that such were Abraham's works or that Paul thought of none other when he desired not to be found in his own righteousness Phil. 3 9 4. They are guilty of the same crime who say That Paul only excludeth the jewish Law for if thereby they meane only the Ceremonial Law it is manifest from what is said that hereby Self Man shal be much exalted when justification is made to be by according to the works of the Moral Law If they meane thereby the Judicial Law then justification should be by obedience to the Moral Law yea by obedience to the Ceremonial Law as well as by obedience to the Moral Law quite contrary to the whole discourse of the Apostle And if they meane all the Law that was given to the jewes then the Moral Law is included so all works are excluded which are done in obedience to any Law of God 5. It is no less injurious to truth favourable to proud Self to say with Socinus That Paul onely excludeth perfect works done in full conformity to the perfect Law of God but not our Imperfect works which through grace are accepted accounted our righteousness for even these works being works of righteouness which we do would not exclude boasting but give ground of glorying before men Neither did Abraham or Paul or any other Saint suppose that their works were perfect Nor is it Imaginable that any in these dayes did plead for justification by their own works upon the account that they were perfect wholly commensurat unto the Law Nor doth Paul insinuate in all his discourse any such Distinction or give any ground to think that Imperfect works should be the ground of justification when Perfect works are not And all this is grounded upon this gross mistake That by faith which the Apostle opposeth to works is meaned our Imperfect Obedience unto the Commands of God 6. It is injurious upon the same account to say That Paul onely excludeth such works as are accompanied with a conceite of merite none else for he excludeth all works without any such Distinction even the works of Abraham who doubtless was far from any such fonde conceite to think that his works were meritorious all such works as give ground of boasting before men though not before God And who will say that even Adam's works performed in Innocency had any proportion in the ballance of commutative justice or would merite at God's hand ex condigno And yet sure such works would have made the reward of debt according to the Compact Yea the Apostle in his way of argueing supposeth that works cannot be mentioned in this case without merites so that merite is inseparable from them And shall we think that Paul Phil. 3 9. meaned by his own righteouness only such works as he expresly accounted meritorious Or that he could or did account any of his works such 7. It runneth far in the same guilt to say That faith it self which is our work considered as our act of obedience is Imputed to us for righteousness is that righteousness upon which we are justified for how easily might proud Self lift up its head boast say it was justified because of some thing
such expressions in this matter that we finde no mention made of two fold Righteousness of a twofold Justification the one subordinat the other Principal in the Scriptures but all expressions in this matter framed designedly to abase man make all appear to be of free grace that he who glorieth may glory in the Lord. And as Self will be ready in this to make that which is called a Subordinat Righteousness a Prinpal Righteousness so it will have this faire plausible ground to do so to wit That upon our own Righteousness we are Immediatly accepted of God as Righteous especially when the Merits of Christ are made subservient unto our personal Righteousness as procuring the New covenant that therein our Personal Righteousness shall be accepted accounted perfect compleet though it be not so in it self we thereupon immediatly justified accepted of God as Righteous as they love to speak who assert these things 12. Though faith be indeed the mean of our justification that is the onely thing required of us in order to our Interest in Christ actual participation of the benefites of His Redemption of justification in the first place according to the Gospel methode Yet it is too favourable to proud Self to call it such a Condition as hath a far more dangerous Import That is 1. To call it a Condition withall deny that it is an instrumental Cause or that it is to be considered in the matter of justification as it laith hold on Christ His Righteousness 2. To say that the very act of faith or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed for Righteousness that Paul is to be so understood Rom. 4. as speaking properly not metonymically 3. To say that this is the Righteousness which is imputed to us in order to justification not the Righteousness of Christ except as to its Effects in respect of some whereof Yea the chiefe only immediat it is equally Imputed to all Reprobat as well as Elect. 4. To say that this faith is our Gospel-Righteousness because a Righteousness is perfect adequate to the Rule of the New Covenant 5. To say that this faith hath the same place consideration consequently the same force efficacy in the New Covenant that perfect obedience had in the Old Covenant with Adam 6. To say that Christ hath purchased the New Covenant that this shall be the condition of persons partaking of the benefites thereo◠withall 7 To say that Christ hath died for all by his death made Satisfaction to justice for the breach of the Law so purchased freedom from the Curse of the Law to all equally at least conditionally whereby it is apparent that all are put in statu quo prius in the state they were once in that equally now have new conditions proposed unto them which if they performe they are righteous upon that performance are freed from the Curse made heirs of Glory and thus the New Covenant is of the same Nature kinde with the Old only its Conditions are a little altered made more easie their Performance of the condition must-have a 〈◊〉 with it at least ex pacto though not ex condigno as neither Adam's Perfect obedience could have had And the performers of this condition in this case may reflect upon their own deed lay their weight on it it being their Righteousness may plead upon it as their immediat ground of right before God unto justification Acceptance Let any man now consider these things see whether or not the asserting of faiths being such a condition as this be not a plaine gratification of proud Self the laing down a ground for vaine man to boast of glorying though not-before God yet before others And whether this be not an ascribing more to faith than is done by such as yeelding it to be a condition of the mean appointed of God required of us in order to justification say with all that it is to be considered not in it self nor as an act of our obedience but as an Instrument or mean laying hold upon the Righteousness of Christ without us that it may be ours our onely Righteousness where upon we may expert according to the Gospel justification absolution c. 13. It tendeth too much to blow up proud Self to say That if works of Obedience be not the Condition of our first justification yet they may be called the Condition of our Second justification or of the Continuance of our justification for as the Scripture speaketh nothing of a Second justification so to assert our works to be the Condition thereof is to crosse the argueings of the Apostle manifestly to lay a foundation of glorying for Man for if even Abraham had been justified by works a considerable time after he was first justified and first a beleever he should have had whereof to glory though not before God as saith the Apostle Rom. 4 2. And vers 3. he proveth that he was justified by faith that after he had been a beleever for that passage Abraham beleeved God it was imputed to him for righteousness was not spoken of at his first beleeving so cannot be properly meaned of his First justification onely but some yeers there after therefore must be true of his Second justification if there were any such Yea the just liveth by faith a passage that the Apostle useth as wee have seen to prove justification by faith both here in our Text Rom. 1 17. all alongs both first last so that the beginning continuance of this life of justification is by faith not by works 14. It is also dangerous to say That the work of the Law convining of sin with the Effects Consequences thereof Sorrow griefe Anxiety Legal Repentance c. are either Dispositions Preparations or Conditions of justification or Meritorious thereof by way of Congruity as if there were a certaine constituted connexion betwixt these the blessing of justification made by any Law or promise of God as if none could be justified that had not these sensible affecting Effects going before Sure the asserting of this cannot but contribute much to stirre up foster pride in Man give occasion to think that man himself hath done or suffered something that calleth for procureth in congruity at least meriteth justification CHAP. IV. Justification is so contrived in the Gospel as man may be abased have no ground of boasting THirdly we come to speak to the third thing mentioned above to wit That justification is so contrived begun carried on that man hath no real or apparent ground of glorying before men or of boasting in himself A few particulars will sufficiently cleare this I. The Lord 's ordinary usual Method in bringing His Chosen ones into a justified State is
death destruction if the Lord should enter with them in jugdment and mark iniquity Psal. 130 3. 143. 2. Yet the judgment of the Lord being alwayes according to truth Rom. 2 2. Such as He pronunceth Righteous and absolveth from the sententence of the Law as such must be Righteous for to justifie the wicked is an abomination to the Lord Prov. 17 15. And seing they are not neither can be Righteous in themselves nor have a Righteousness of their own which they can present to justice and in which they can appear before God who is a righteous Judge they must needs have a righteousness from some other and this is a Surety-righteousness the righteousness of the Mediator and Cautioner Jesus Christ Imputed to them and received by faith and being clothed with this noble rob of Rigteousness with Christ who is the Lord our Righteousness and beareth this Name and Title Ier. 23 6. And who is made of God unto us Righteousness 1. Cor. 1 30. They may be looked upon as living indeed In the Lord have they righteousness and upon this account in the Lord are they justified and shall glory Esai 45 24 25. This is the Righteousness of God without the Law which is witnessed by the Law and the Prophets the righteousness of God which is by faith of Iesus Christ unto all and upon all them that beleeve Rom. 3 21 22. This is that faith or object of faith that was imputed to Abraham for righteousness Rom. 4 3 5 9. And the righteousness that God imputeth without works vers 6 11. This is the righteousness of faith through which the promise is vers 13. This is the righteousness that shall be imputed to all who beleeve on Him that raised up Iesus our Lord from the deed vers 24. This is the free gift by grace which is by one man Iesus Christ that hath abounded unto many Rom. 5 15. This is that aboundance of grace and gift of righteousness which beleevers receive whereby they reigne in life by one Iesus Christ vers 17. And that righteousness of one by which the free gift come upon all beleevers unto justification of life vers 18. And the obedience of one by which many are made righteous vers 19. And that righteousness through which grace reigneth unto eternal life by Iesus Christ our Lord vers 21. This is the righteousness of the Law fulfilled in us by Gods own Son whom He sent in the likeness of sinful flesh Rom. 8 2 3. This is Gods righteousness to which the Jewes would not submit but went about to establish their own righteousness for Christ is the end of the Law for righteousness to every one that beleeveth Rom. 10 3 4. It is that righteousness which is of faith which the Gentiles have attained who followed not after righteousness which Israel did not attaine to though they followed after the Law of righteousness because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling stone Rom. 9 30 31 32. By this are Believers made the righteousness of God in Him who though He knew no sin yet was made sin for us 2 Cor. 5 21. This is that righteousness which is through the faith of Christ the righteousness which is of God by faith Phil. 3 7 8 9. which Paul desired only to be found in and that in opposition to his own righteousness which is of the Law and for which he did account all things which formerly were gaine to him to be loss dung Now what a noble life of faisty and Security is this for a poor naked sinner void of all righteousness and thereby exposed to the lash of the Law to the Curse and wrath of God to be covered with a compleet and perfect righteousness consisting in full satisfaction to all the demandes of the Law both for doing and suffering with which the Self condemned sinner may now with boldness and confidence think of approaching unto and appearing before the Tribunal of God who can express the Serenity of Soul the inward peace calmness and Quietness of mind the Joy Cheerfulness and Exulting of heart that followeth here upon How is the Drooping Sincking Dead and discouraged Soul that hath any sense or feeling of this revived quickened And how beit the sense of it be away as oft it happeneth yet the change that is hereby made when the Lord imputeth this righteousness of Christ causeth the Soul by faith to embrace it and accept of it is as a Resurrection from the dead 5. They have as a benefite necessarily following upon and inseparably accompanying this justification the noble and rich privilege of Adoption For to as many as received Him to them gave He power to become the Sones of God Joh. 1 12. And all those that are justified receive Him and His righteousness and rest upon it Being thus redeemed from under the Law they receive the Adoption of Sones Gal. 4 5. And being justified by His grace they are made heirs according to the hop of eternal life Tit. 3 7. And by this as their State is demonstrated to be a State of life so the many and exceeding great and rich yea incomprehensibly glorius and excellent favours Advantages and Privileges that lye in the womb of this comprehensive Privilege shew their life to be an excellent life for 1 Being thus adopted they have a new Relation unto God as their Father and they are His Children taken into His Family they have His name put upon them they are called by His name or His name is called upon them Ier. 14 9. Then is that word make good 2 Cor. 6. 18. I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord God Almighty Then is He their God in a peculiar manner and they are His People Ier. 31. 1. Then have they written upon them the name of Christs God and the name of the City of His God and His own new name in its earnest and beginnings Revel 3 12. O! what a life is here to stand thus related unto the great God what an honourable life and Privilege is this for such who were by Nature Children of the Devil 2 Being thus Adopted they have a Relation to all the Children of the Family and are united unto them as members of the same Familie as Brethren or Sisters of the chosen Family They are then among those whom Christ hath gathered together in one Ephes. 1 10. And belong to that Church which is His Body the fulness of Him that filleth all in all vers 22 23. They have a relation now unto the Church Triumphant as well as to the Church Militant whence that is in part verified Heb. 12 22 23. But ye are come unto Mount Zion and unto the living God the heavenly Ierusalem to an innumerable company of Angels to the General Assembly Church of the first born which are written in
Heaven They are no more Strangers and Forreigners but fellow-citizens with the Saints and of the houshold of God Ephes. 2 19. 3 Being by Adoption Children they are heirs heirs of God and joint-heirs with Christ Rom. 8 17. Gal. 4 7. They are now begotten to an Inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for them 1. Pet. 1 4. Hence they are heirs of Salvation Heb. 1 14. Being Abrahams seed they are heirs according to the promise Gal. 3 29. these promises they do inherite Heb. 6. 12. What a life hath the Son and heire of a great King when he may look upon the many great Dominions Kingdomes of his Father as his own But what a greater life is it when a poor sinner that is now adopted through faith may look thorow all the great and precious promises contained in the Book of God and say all these are mine and may look up to Heaven to that glory which eye hath never seen nor ear heard nor hath it entered into the heart of man to conceive say all that is mine through Jesus Christ I am served heire thereunto have the begun possion thereof in mine Head Elder Brother Jesus Christ 4. Being adopted they have the earnest of the Spirit sealing them to the day of Redemption for in Christ they have obtained an inheritance are sealed with that holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Ephes. 1 11 13 14. 4 30. And who can express what a life this is 5 Being adopted they have free access to the throne of Grace with boldness God being their Father the door standeth open they may approach with liberty freedom filial Boldness for through Christ they have an access by the Spirit unto the Father Ephes. 2 18. And in Him they have boldness access with Confidence by the faith of Him Ephes. 3 12. They may now come boldly unto the throne of Grace that they may obtaine mercy finde grace for help in time of need Heb. 4 16. By Him they have access by faith into the grace wherein they stand Rom. 5 2. And here certainely is a life the riches of the joy Comfort whereof cannot be expressed 6 Being adopted they receive the Spirit of adoption whereby they are delivered from that Spirit of Bondage under which they were formerly are now Principled Spirited â—mboldened to cry Abba Father Rom. 8. 15 That slavish fear under which they some time were is away they have now the reverential fear of Children which doth not hinder but encourage them to approach with freedom Enlargment of Spirit now they have the Spirit of prayer Supplication whereby they can call on God as their Father in Christ because they are Sones God hath sent forth the Spirit of His Son into there hearts crying Abba Father Gal. 4 6. What a resurrection from Death unto life is this to have heart tongue loosed to be in case to speak unto the Father in the language of the Spirit through Jesus Christ 7. Being adopted they have a right to all the Privileges of the Sones of God are under the Fatherly Care Inspection Provision Protection Leading Teaching Chastisement of their kind God Father Psal. 103 13 Prov. 3 11 12. 14 26. Mat. 6 30 32. 1 Pet. 5 7. Heb. 12 6. And o what a bundle of Mercies of life is here The beleever may welcome all the Dispensations of God receive them as out of the hand of a tender-hearted Father say Thus thus doth my Father unto me this is the hand working of a Father about me This how sharpe so ever it seem to be yet is the effect of tender love floweth from the heart bowels of a kinde compassionat Father to me 6. Their justification saith They are translated out of nature delivered from that death under which they did lye formerly unable to performe any even the least vital act of life for before justification they are united unto Christ by faith life is begun in their soul the seed of life is beginning to bud in them to bring forth fruit when they are enabled to beleeve to act faith upon to receive Jesus Christ as He is offered in the Gospel The spiritual life is in them is working when it moveth them Christ-ward powerfully draweth inclineth their Soul to close with Christ. This faith is the work of the Spirit of God alone It is not of our selves but the gift of God Ephes. 2 8. This beleeving is according to the working of his mighty Power which he wrought in Christ when he raised him from the dead Ephes. 1 19 20. Therefore is the Spirit called the Spirit of faith which all beleevers have 2 Cor. 4 13. for now in order to the effectual producing of this grace of faith in the Soul their mindes are enlightened to understand Spiritually Savingly the things of God Act. 26 18. For God revealeth them unto them by His Spirit who only knoweth the things of God which Spirit they have received that they might know the things that are freely given them of God 1 Cor. 2 10 11 12. Now they have received the Spirit of Wisdom Revelation in the knowledge of Him the eyes of their understandings being enlightened Ephes. 1 17 18. And as their mindes are changed so is their heart for the heart of stone is taken away the heart of flesh is given according as was promised Ezek. 36 26. their wills are renewed inclined unto good They have gotten the one heart the New Spirit Ezek. 11 19. The Lord hath wrought in them both to will to do Phil. 2 13. Their heart is circumcised to love the Lord according as was promised Deut. 30 6. And the Lord hath put His Spirit in them Ezek. 26 27. thereby hath drawn them unto Christ Ioh. 6 44 45. all which saith that the life of God of Grace is begun in their souls the Spirit of life hath taken possession of them abideth there worketh These things cleare how justly the justified soul may be said to live in what respects the justified state is a real state of life CHAP. VI. What mysteries are in Justification WHat was said in the foregoing Chapter may by way of use First discover unto us that Kindness and Love of God our Saviour that hath appeared unto men whereof the Apostle speaketh Tit. 3 4. For this is one remarkable Instance thereof and calleth for Admiration and praise from us upon that account O! what Tenderness Love and Pity appeareth here And what a wonderful Grace is this that is here manifested what condescension of Love and free Grace is clearly legible in this business And how clear and distinct will all this appear to a self condemned sinner arraigned
way unto Salvation or as the actual possession of Salvation is had by Confession And as Confession it self is not Salvation but the way thereto and the mean thereof so faith it self is not the Righteousness but the way thereunto and the meane or medium thereof 5. Gal. 2 21. I do not frustrat the grace of God for if Righteousness come by the law Christ is dead in vaine Whence we see that a Righteousness must be had and that this cannot be had by the law or by our obedience to the law but by Christ to deny this is in plaine termes to frustrat the grace of God to say that Christ is dead in vaine And if we look back to vers 16. forward we shall see that the Apostle is speaking of justification by faith in opposition to the works of the law that is by faith in Jesus Christ receiving a Righteousness which He hath wrought in His estate of Humiliation 6. Gal. 3 21 22. For if there had been a law given which could have given life verily righteousness should have been by the law but the Scripture hath concluded all under sin that the promise by faith of Iesus Christ might be given to them that beleeve Whence we see that Righteousness is required unto life viz. the life of justification and by whatever way life is had by the same is Righteousness had and that neither life nor Righteousness is had by the law but by the faith of Jesus Christ and both are held forth in a free promise given to the Beleever in Christ. 7. Gal. 4 4 5. But when the fulness of the time was come God sent forth His Son made of a Woman made under the law to redeem them that were under the law that we might receive the Adoption of sones Christ we see was made under the law that to redeem such as were under the law that they might be freed from what they were liable to by the law and by being under the law and withall receive the Adoption of sones which necessarily taketh in His Obedience as the Aethiopik Version explaineth it saying He was begotten of a Woman was a doer of the command in the law And that His Sufferings are here included is plaine from the one end assigned that he might redeem them who were under the law or under the lawes curse The end therefore here being twofold viz. Deliverance from under the law and receiving the Adoption of sones the Cause must have a subtableness thereunto and say That this compleat Righteousness comprehending both must be Imputed unto us for the ends mentioned 8. Gal. 5 5. For we through the Spirit wait for the hope of Righteousness by faith Whether we take here the hope of Righteousness for justification as the Aethiopick Version doth translating the words thus and we in the Holy Spirit and in faith hope to be justified to which also the scope may give some countenance or for the Recompence of glory which is the thing hoped for that which we intend will be equally confirmed for if Justification be immediatly here spoken of it is manifest that hereunto a Righteousness is requisite and that this Righteousness is had by faith and so is not in our selves and therefore must be the Righteousness of Christs unto whom faith carrieth forth the soul of whom he spoke vers 4. Saying Christ is become of none effect unto you who soever of you are justified by the law If glory be here immediatly intended we may see that the Apostle to perswade the Galatians not to seek after a Righteousness by the law tels them what he others did and were resolved to do to wit how they ventured their whole Salvation on the truth he delivered for they waited and looked for heaven and happiness which is here called hop by a Metonymy not by the works of the law for heaven with them was not the hop of the law or of the works of the law but by the Righteousness of faith that is by through that Righteousness which is by faith therefore it is called the hope of Righteousness by faith that is that which they hope for through the help of the Spirit and expect in through the Righteousness of Christ which Righteousness is had by faith in Christ that this Righteousness is none else but the Righteousness of Christ the following verse cleareth where he saith for in Iesus Christ c. 9. Philipp 3 8 9. That I may win Christ be found in Him not having mine own Righteousness which is of the law but that which is through the faith of Christ the Righteousness which is of God by faith This place is so clear and full that by speaking much of it we may rather darken it than explaine it We see what was the maine thing Paul designed in opposition to what he once intended and sought after what he did formerly look upon as gaine and was hote in the pursuite of he now had no better account of than of as much loss dung yea he had no better esteem of all things beside Christ in this judgment he persisted accounting all but dung that he might win Christ have Him for all his gaine And what would he make of Christ He would be found in Him hid in Him covered with Him and united to Him In opposition to this he desireth not to be found in or having on his own righteousness which is of the law thereby showing us That it was the Righteousness of Christ he desired to be clothed with and found in therefore addeth but that i. e. that Righteousness which is through the faith of Christ the Righteousness which is of God by faith The he was seeking is the Righteousness of God and which is of God by faith and is had through the faith of Christ and all this was said in opposition to the way that the dogs the evil workers the concision mentioned vers 2. were crying up and following viz. the observation of the law in order to justification 10. Hebr. 11 7. By faith Noah became heir of the righteousness which is by faith Where there is a Metonymy the Cause puth for the Effect Righteousness put for that life which is had by this righteousness which sheweth â—hat a righteousness is necessarily required unto the life of acceptance with God and unto Salvation and that this righteousness is not in or of our selves but in and from another for it is had by faith and therefore is called the Righteousness which is by faith and faith layeth hold on no Righteousness but on that which is Christs These and other passages which might be mentioned are evident proofs of the Truth we are asserting with all such as are unprejudiced in the point beside all those passages which prove justification not to be by the works of the law but by faith for they also confirme this truth That in order to our justification and
before the bargane be made and may also be paid down some time before he obtaine the purchase We owne only such consequential conditions here as are but the means and Methods appointed of God for such and such ends which have an immedial connexion with the end here intended And therefore we neither say nor imagine that a man may have the Righteousness of Christ or Faith yet not be justified for in the very moment as was said that a Man acteth true Gospel-and so justifying faith he hath the Righteousness of Christ imputed to him and is justified Every priority in order of Nature doth not conclude also a priority as to time far less can a man be supposed to have the Righteousness of Christ without God's Act of Imputation But Finally all these Argueings returne upon his own head for when he saith that faith is Imputed for Righteousness meaning by faith our act of beleeving he must also say that a man may beleeve and yet not be justified untill his faith be Imputed unto Righteousness by God whose work alone this is and his reply to this will relieve us Obj. 24. That which was Imputed to Abraham for Righteousness in his justification is imputed to other beleevers also But the faith of Abraham was imputed to him for Righteousness Ergo c. And for proof of all he referreth us to what he hath said Chap. 2. upon Rom. 4. Ans. We shall not here anticipat the consideration of that place and of this Argument founded there upon seing afterward we will have a fitter occasion to speak hereunto Obj. 25. Here is his last argument which he largely prosecuteth Chap. 21. pag. 188. c. and it would seem that it is here adduced againe for we had it once if not oftner before that he may take occasion to vent his mind against the Imputation of Adam's sin to his posterity Thus he Argueth If the Righteousness of the Law be not imputable or derivable in the letter and formality of it from one mans person to another then cannot the Righteousness of Christ be imputed to any man in justification But the former is true therefore c. Ans. What may be answered unto this Argum. the Reader may see in the foregoing Chapter Object last I shall not here repeat but go on to take notice of what he saith to that objection which he moveth against himself and proposeth thus If the transgression of the Law be imputable from one Mans person to another then may the Righteousness of the Law be imputed also But the former is hence evident because the sin of Adam is imputed to his posterity He first excepteth against the Major and denieth the Consequence thereof and giveth reasons of his denial 1. There is saith he no such Emphatical restraint of the guilt and punishment to the transgressour as there is of the reward to the performer of obedience for Gal. 3 12. the very man that hath done them shall live by them which is no where said of the Transgressour Ans. But all this is loose reasoning for as the Law saith God will visite the iniquities of the Fathers upon the Children unto the third and fourth Generation so it saith that He will shew mercy to thousands of them that love Him and keep His Commandements and here the one is as Emphatick as the other 2 As he readeth Gal. 3 12. that the man that doth them shall live in them so we read Ezek. 18 3. the soul that sinneth it shall die and Gal. 3 10. Deut. 27 26. Cursed is every one that abideth not in all things which are written in the Law to do them which words do Import as emphatical a restraint as the other But of that Gal. 3 12. we have said enough above we might also mentione that which was said to Adam in the day thou eats thou shalt die which seemeth to have no less an Emphatick Import But 2. he mentioneth this difference Sin saith he is ever greater in ratione demerity than obedience is in ratione meriti Adam might by his transgression merite condemnation to himself and posterity yet not have merited by his obedience Salvation to both because if he had kept the Law he had only done his duty Luk. 17 10. so had been but an unprofitable servant Ans. All this saith nothing where a Covenant is made promising life to the obeyer as well as threatning death to the transgressour Albeit Adam could not be said to have merited life by his obedience in way of proper and strick merite yet in way of merite expacto he could have been said to have merited for the reward would have been reckoned to him not of grace but of debt and there would have been ground of boasting and glorying Rom. 3 27. 4 2 4. How beit he had done but his duty when he had obeyed to the end yet the condescending love of God promising the reward to perseverance in obedience to the end was sufficient to found this Whether Adam had merited Salvation to all his posterity if he had kept the Covenant to the end or not is not our present question to enquire j this we know that by one man sin entered into the world death by sin so death passed upon all men for that all have sinned Rom. 5 12. And upon the other hand this we know that Christ was made sin for His as a publick person and all His promised Seed and Children are made the Righteousness of God in Him 1. Cor. 1 30. 2. Cor. 5 21. and those are sufficient for our purpose 3. He saith The Imputableness of the transgression of the Law rather overthroweth the Imputation of the obedience of it than any wayes establisheth it for the more Imputable that is punishable the transgression is the less imputable that is rewardable is the obedience of it Ans. This is very true when we speak of the same man as of Adam in both for he could not both be a Transgressour and a Final Observer of the Law and so both obedience and Transgression could not be imputed to himself Let be to any other the Imputation of the one did quite evacuat the other But what maketh this meer shift to his present purpose which is to show if he could that the Righteousness and obedience of the Second Adam the Lord from heaven is not as imputable to His Spiritual Seed Issue as the Sin and Transgression of the first Adam who was of the earth earthy 1. Cor. 15 47. was imputable to his Natural Seed Next he cometh to the Minor and denieth the Imputation of Adam's sin and this seemeth to be his maine buliness wherein he complieth with the Socinians and others Let us hear him first saith he the Scripture no where affirmes either the Imputation of Adam's sin or of the Righteousness of Christ. Ans. The contrary is sufficiently proven above all his reasons cannot evince what he saith He tels us
Spirit of God Inclining Drawing Perswading Causing the heart beleeve are real strangers to this grace whatever great Enduements Gifts or ordinary effects of the Spirit they may be possessed of The author of a Discourse of the two Covenants a book recommended to us by Mr. Baxter in his preface prefixed thereunto as a Treatise which will give us much light into the Nature of the Gospel pag. 24. tels us that man himself is not wholly passive in this change or what goes to the making of it but is so far active in it as to denominate what he doth by God's assistance to be his own act Whereby he sufficiently discovereth an Arminian designe yet so qualifieth his expressions as may abundantly show he intendeth to evade For he will not say that man is not at all passive in this change but only that he is not wholly passive and yet he dar not say this confidently but must adde or what goes to the making of it and how much he may comprehend under this who can tell But if man be not passive he must be active How far then is he active So far saith he as to denominate what he doth by God's assistance to be his own act That the act of Faith is mans act is most certain for it is he that beleeveth but the question is what change is wrought in the soul by the Spirit of God before the act of faith be exerted and what hand mans labours and endeavours have in the infusion of the new Principle the Divine Nature Is not the man purely passive in the receiving of the effect of that creating act or in the work of Regeneration That the Lord prescribeth the use of ordinary means wherein the man is to waite for the free gracious working of the Spirit is true but there is no connexion made by the Lord by any Law or Constitution betwixt the use of these meanes and the gracious work of faith nor betwixt ordinary Light Conviction and the like common effects of these meanes and Saving Grace Yet he tels us afterward that if man do but what he can do through the assistance of God's common providente in whom we live move have our being God is most ready through his good pleasure or out of the goodness of his will pleasure to work in him both to will to do savingly to carry the work quite thorow But what Scripture doth teach us this Sure I am that Phil. 2 12 13. with which he ushereth in this discourse giveth no ground for this for that is spoken to such in whom the work of Salvation is already begun and who are commanded to work it out to say that the case is the same is to overturne the whole Gospel and present us with pure Pelagianisme is there as sure certane a connexion betwixt mans work of nature God's gracious works of Grace as is betwixt the work of grace Begun Carried on His adducing afterward p. 25. the commands to make ourselves a new heart to repent c. to enforce this is but the old Pelagian argument brought againe upon the stage to which I have said what I hope will befound Consonant to the Scripture in my book against the Quakers But this man discovereth himself more plainly afterward pag. 28 where after mentioning some acts of men which cannot be called acts of super-natural grace he tels us if men will but go thus far as they can out of a real-desire to â—e happy I should make no question but that the Spirit of God would yeeld them his assistance to carry them quite through in the work of conversion Beside that connexion whereof he maketh no question though the orthodox have hithertill denied it writting against Pelagians Iesuites Arminians we may observe this here That nature can carry the work of conversion quite through having only the assistance of the Spirit of God and what difference is there then betwixt Nature Begun Grace for begun Grace needeth the assistance of the Spirit of God to work Salvation quite thorow and Nature needeth no more where are then the Infused Habites Is Regeneration only brought about by assistance Need they who are dead no more but Assistance If this Author help us to clearness in the doctrine of the Gospel it must be the Gospel that only Pelagians Iesuites Arminians Quakers owne but not the Gospel of the Grace of God revealed to us in the Word which telleth us of something more requisite unto the Conversion of a sinner to the bringing of him to Beleeve Repent than the Cooperation of God's assistance as he speaketh pag. 25. mans endeavours He tels us pag. 26. that there is a promise of divine assistance to Man using his â—ndeavours in doing what he may can do towards the performing the condition of the Covenant But he showeth us not where that promise is to be found and pag. 17. he talks of an implicit promise and this he very wonderfully inferreth from the Gospel that was preached to Abraham for thus he speaketh for God in promising blessedness to the Nations through Abrahams seed therein promised all that was absolutly necessary for him to vouch safe to make them blessed without which they could not be blessed And if so then he therein implicitly promised to assist the endeavours of men to perform the condition of the promise without the assistance of whose grace they cannot savingly beleeve repent obey Whence it would seem 1 that all men are comprehended within this promise and 2 That no more is promised in reference to the Elect than to the Reprobat 3 That the promise of faith Repentance is but a promise of of Assistance 4 And this promise of Assistance is not to assist Grace but to assist Nature 5 That the promise of Faith Repentance was but an implicite promise This is a sufficient taste of this Authors Pelagian-Gospel 4. We proceed This work of the Spirit upon the soul whereby the man is brought to a closing with and to a resting upon Christ is ordinarily wrought by the word for faith cometh by hearing hearing by the word of God Rom. 10 17. The Lord hath established that great Ordinance of Preaching for this end and for this end he blesseth it unto his chosen ones we meane not this exclusivly as iâ— the word could no other way be-blessed for he blesseth as he seeth good for this end the Reading of Meditation on the word also though the grand special mean be the Preaching as we see Act. 2 37 41. 8 26-30 26 18. The Lord it is true may send wakenings by his Judgments by other like Occasions may blesse the private Endeavours of Parents friends by their private Instructions Admonitions yet all these are no way prejudicial unto but rather contribute to the confirming of the privilege of the word as the Principal Mean
proper a sense as can be spoken of or applied to a Creature And even though we speak of Faith in the orthodox sense as being the gift of God yet seing it floweth nativly from the new Nature given in Regeneration is said to be mans faith his act all this difference will not exclude all occasion of boasting glorying before men more then Abraham's works would have done if he had been justified by them And yet the Gospel-way of Justification perfectly excludeth all boasting being so contrived in all points as that he who glorieth may only glory in the Lord. Argum. 5. If Faith be imputed unto us for Righteousness then are we justified by that which is Imperfect which it self needeth a Pardon seing no mans Faith is perfect in this life But there is no Justification to be looked for before God by that which is Imperfect but by that which is Perfect Therefore c. He excepteth These words then we are Iustified by that which is imperfect may either have this sense that we are justified without the concurrence of any thing that is simply perfect to our justification or that somewhat that is comparativly imperfect may some wayes concurre contribute towards our justification In the first sense the proposition is false in the later sense the assumption goeth to wreck Ans. This distinction is to no purpose for it doth not loose the difficulty in regard that the argument speaketh of a Righteousness as the formal cause or as the formal objective cause of Justification or as that upon the account of which the person is Pronunced Declared to be Righteous and Justified and so is levelled against Faith concluding that it cannot be our Righteousness or the formal Objective cause of our justification as it is said and supposed to be by such as say that it is imputed to us for Righteousness for it is made by them to be all the Righteousness that is imputed to us that because of its Weakness Imperfection He addeth in application of this distinction The truth is that the Imputation of faith for Righteousness presupposeth somewhat that absolutely perfect as absolutly necessary unto justification Had not the Lord Christ who is perfect himself made a perfect atonement for sin there had been no place for the Imputation of faith for righteousness for it is through this that either we beleeve in him or in God through him it is through the same atonement also that God justifieth us upon our beleeving that is imputes our faith unto us for righteousness Ans. This presupposal doth not helpe the matter for notwithstanding thereof Faith it self is made the only Imputed Righteousness and faith is not considered as an Instrument receiving Christ's Righteousness and the Atonement there through but as a work making the reward of the Atonement to be of debt ex pacto and not of free grace and so to have a worth a merite in it Our Adversaries will not grant that this presupposed Righteousness of Christ whereby the perfect Atonement was made is imputed unto us for this is expresly denied and beside they say that it was equally made for all and so is equally imputed to all so far as that thereby all are put into such a state as notwitstanding of the former breach made they may now upon the new termes of Faith receive the promised reward And thus it is manifest that with them this imperfect thing saith is that for upon the account of which they are justified As for example that we may hereby illustrate cleare the matter if we should suppose that Christ had by his Atonement delivered all from wrath due for the former transgression of the Covenant and had put them into the former state wherein Adam was before he fell procured that God should take a new essay of them and make promise of life unto them upon the old termes as some who plead for Universal Redemption say God might have done had he so pleased after the Atonement was made in this case might it not be said that every person that should now be Justified upon the performance of these termes were justified by the performance of the Condition as by his own Righteousness that this new Obedience were all the Righteousness he had declared to have when justified should he not be justified upon the account thereof solely And was he more obliged unto the Atonement of Christ than others who did violate of new these Conditions And seing now Faith is put in the same place and made to have the same Force Efficacy shall we not now be Justified by this one act of Obedience as we would have been in the other case by perfect Obedience And if it be so is it not manifest that we are justified by a Righteousness that is Imperfect that all the presupposal of a perfect Atonement doth not availe 2 When it is said that it is through the Atonement made by Christ that we beleeve in him or in God through him it must be granted that Christ hath purchased Faith that either to all or to some and if to all then either absolutly or upon condition if to all that absolutly then all should have faith if upon condition we desire to know what that condition is If not to all but to some only then Christ cannot be said to have died alike for all 3 as to that he faith viz. That it is through the same atonement that God imputeth our faith to us for righteousness justifieth us upon our beleeving it being the same that others say who tell us that Christ hath procured faith to be the condition termes of the new Covenant we shall say no more now than that we see no ground to asserte any such thing here after we shall give our reasons Argum. 6. If faith be imputed to us for Righteousness then God should rather receive a Righteousness from us then we from him in our Iustification But God doth not receive a righteousness from us but we from him in Iustification Therefore c. He excepteth by denying the consequence upon these reasons 1 Because God's imputing Faith for righteousness doth no wayes implye that faith is a righteousness properly so called but only that God by the meanes thereof upon the tender of it looks upon us as righteous yet not as made either meritoriously or formally righteous by it but as having performed that condition or Covenant upon the performance whereof he hath promised to make us righteous meritoriously by the death sufferings of his owne son formally with the pardon of all our sins Ans. All this can give no satisfaction for 1 If no Righteousness be imputed to us in order to Justification but Faith and if faith it self be hereby made no Righteousness then we are justified without any Righteousness at all God shall be said to pronunce them Righteous who have no Righteousness
of nature if not also in order of time And if matters be thus sins are first forgiven and then Faith is imputed 2 If the supposing of a righteousness will follow to wit Remission of sins then there is no answere to the argument for the argument speaketh of a Righteousness anterior to Justification and in order there unto 3 It is againe said but was never proved that to forgive sins is to give a Righteousness And I would ask what for a Righteousness this pardon of sins is is it a Righteousness perperly so called But that cannot be for all such Righteousness consisteth in obedience to the Law therefore it must be a Righteousness improperly so called if so it cannot be called our formal righteousness as he said it was 4 When he saith we are made righteous in justification yet will not grant an Imputed Righteousness and his Remission of sins is not yet found to be a proper Righteousness the sense must either be Popish or none at all I shall not here adde other reasons against this Assertion whereby it might be made manifest how dangerous this Opinion is if it be put in practice how it tendeth to alter the Nature of the Covenant of Grace It may suffice at present that we have vindicated these few reasons against it that we have found it in the foregoing Chapter inconsistent with the doctrine of grace in the New Testament repugnant to the Nature of Justification as declared explained to us by the Apostle and that we shall finde it in the next Chapter without any footing in the Apostles discourse Rom. 4. which is the only place adduced for its confirmation CHAP. XXIV The imputation of Faith it self is not Proved from Rom. IV. THe maine if not only ground whereupon our Adversaries build their Assertion of the Imputation of our act of Beleeving is Rom. 4. where they tell us the Apostle doth frequently expresly say that Faith is imputed unto Righteousness We must therefore in order the vindication of truth vindicate this place from their corrupt glosses to this end we shall first show that that can not be the meaning of the Apostle in this place which our Adversaries contend for next we shall examine what they say to enforce their Exposition of the place That the meaning of the Apostle Rom. 4. where it is said Abraham beleeved God and it was counted unto him for righteousness afterward his faith is counted for righteousness and faith was counted to Abraham for righteousness c. is not that Abraham's act of beleeving was accounted the Righteousness whereupon he was accepted was imputed unto him as a Righteousness in order to his justification and consequently that the act of Beleeving is now imputed to Beleevers for their Righteousness as said Servetus Socinus his followers Arminius his followers Papists others that I say this is not the true meaning of the place may appear from these particulars 1. If the act of Beleeving be accounted a Righteousness it must either be accounted a Perfect Righteousness or an Imperfect Righteousness If it be accounted for an Imperfect Righteousness no man can be thereupon Justified But Paul is speaking of a righteousness that was accounted to Abraham the father of the faithful in order to Justification that behoved to be a perfect righteousness for all his works wherein was an Imperfect Righteousness were rejected It cannot be accounted for a perfect righteousness because then it should be accounted to be what it is not and this accounting being an act of God's judgment it would follow that the judgment of God were not according to truth contrare to Rom. 2 2. The reason is because our faith is not perfect in it self there being much drosse admixed many degrees wanting in it far lesse can it be a Perfect Righteousness seing a Perfect Righteousness must comprehend full Obedience to the whole Law of God 2. The Imputation whereof the Apostle speaketh is of some thing to be made the Beleevers by the Imputation of God which the Beleever had not before But this cannot be Faith or the work of Beleeving because Faith is ours before this Imputation for Abraham beleeved God then followed this Imputation and vers 24. it is said that it to wit some other thing than the act of beleeving shall be imputed to us if we beleeve therefore it is not the act of Beleeving properly taken that is imputed or accounted here 3. Faith being antecedent to this Imputation if the act of Beleeving be imputed the word impute or account here must not signifie to Bestow Grant or Reckon upon their score but simply to Esteem Judge or Repute and thus Faith or the act of beleeving shall be in a beleever and yet not be a Righteousness till God repute it to be so But when God esteemeth judgeth or reputeth any thing to be in us he doth not change it nor make it something that it was not before but judgeth it to be what it is indeed for his judgment is according to truth Rom. 2 2. 4. This sense glosse is quite opposite unto and inconsistent with the Apostles maine scope in the first part of that Epistle which is to prove that Righteousness is now revealed from faith to faith Rom. 1 17. and that we are not Justified by the works of the Law but freely by grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his blood Rom. 3 24 25. And therefore not through the Imputation of Faith the act of Beleeving or any work of Righteousness which we have done for that should not exclude boasting or glorying but through the Imputation of the Righteousness of Christ received by Faith 5. That which was accounted to Abraham for righteousness did exclude all works and that to the end that all ground of boasting even before men might be take away vers 2. 3. Therefore Faith as a work or the act of beleeving can not be it which is here said to be reckoned or accounted to Abraham for righteousness for this is a work and being made the Ground Formal Objective Cause of justification can not but give ground of glorving before men 6. This glosse maketh the Apostles discourse wholly incoherent for he saith vers 4 5. Now to him that worketh is the reward not reckoned ef grace but of debt but to him that worketh not but beleeveth on him that justifieth tht ungodly his faith is counted for Righteousnese Now if Faith properly taken be imputed the reckoning shall be of just debt for to reckon a men righteous who is righteous antecedent to that act of accounting is no act of grace but of just debt but Faiths being accounted for Righteousness is an act of grace and therefore it must be the Object of Faith or the Righteousness that Faith laith hold on that is here said to be counted upon
faire for such to object this who of all others make the Scriptures to speak most figurativly tropâ—cally when they have a minde to evade the dint of our arguments from Scripture of which very many instances might be adduced It cannot but seem strange to any who hath read the Scriptures with attention to hear one with such confidence saying that the naming of the act for the object is such an harsh uncouth expression figure of speach as is not to be found in all the Scriptures againe when the same man hereafter cannot but confess that Hop is oft put for the thing hoped for and is manifest from Rom. 8 24. Col. 1 5 27. else where also faith put for Christ Gal. 3 23. twice 25. once This putting the object for the act is a known and common Hebraisme His 2. consideration is this It is evident said he that that faith or beleeving which vers 3. is said to be imputed to Abraham for righteousness is opposed to works or working vers 5. Now between faith properly taken works and so between beleeving working there is a constant opposition but between the active obedience of Christ works there is no opposition Ans. It is most true that in the matter of justification beleeving is opposed to working that constantly and therefore he is concerned to look to it who will have us considering Faith here only in such a way as it cannot be opposed to but every way agree with works as one of them 2 The opposition betwixt our Righteousness consisting in works which we do the Surety-Righteousness of Christ consisting not in his Obedience Active only as he mistakingly supposeth all alongs but in both active passive Obedience whereby he gave full satisfaction to the Law in all its demands is so Palpable that it cannot be well dissembled far less denied His 3. Consideration is that it is said vers 5. His faith is imputed to him where it is evident that that faith whatsoever we understand by it which is imputed for Righteousness is His that is some what that truely properly may be called his before such imputation be made unto him Now it cannot be said of the Righteousness of Christ that that is any mans before the imputation of it be made unto him But faith properly taken is the beleevers before it be imputed at least in order of nature if not of time Ans. The words vers 5. are His faith is counted for or unto Righteousness And so whatever be understood by faith it may in some respect at least in order of nature be his before it be counted for or unto Righteousness or reckoned upon his score Yea it must so be that it may rightly be reckoned on his score And this is clear of the Righteousness of Christ which becometh the beleevers by faith and is given to him bestowed upon him so made his by vertue of his union with Christ through faith His mistake lyeth here that he taketh these words counted for Righteousness to be every way the same with imputing to or bestowing upon a person while as the formal difference is manifest though the one includeth the other Accounting unto Righteousness doth in this matter presuppose the Imputation or bestowing of that which is counted to such an end Further why may not his faith denote the object of his faith as our hope or our love may denote the object of our hope love And whence then shall there any necessitie arise to say that that object shall be truely properly called his before the Imputation of it be made unto him taking this Imputation for bestowing as he seemeth here to do but if Imputation be taken for counting on their score it presupposeth their interest in the same prior in order of nature as is said that most manifestly In the fourth place he saith Though we should grant a trope in this place by faith its object should be meaned Yet it will not follow that the Righteousness of Christ should be here said to be imputed but either God himself or the promise of God for it was God be beleeved vers 3. Ans. In that promise made to Abraham which he beleeved the summe of the Gospel was comprehended as Paul himself teacheth us Gal. 3 8. And this promise was a bundle of promises and therefore is called promises in the plural number Gal. 3 16 21. and was the Covenant confirmed of God in Christ vers 17. the Inheritance vers 18. life vers 21. which cannot be had without a Righteousness Ibid. even the Righteousness of Faith that was to come to wit of Christ vers 22 23 24. who is the only mediator vers 20. and is there expresly called Christ was to be revealed Hence they that have beleeved in Christ Jesus are baptized into Christ and have put on Christ and are in Christ are Christ's are Abraham's seed heirs according to the promise vers 26 27 28 29. And if such be Abraham's seed Abraham must have been such himself that Father Children may be of one Complexion for the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the Righteousness of faith Rom. 4 13. that is through the Righteousness of Christ the object of faith who is expresly called Faith Gal. 3 23 25. And it is added Rom. 4 14. for if they which are of the Law be heirs faith is made void and the promise made of none effect Faith that may be Christ the object of faith is made void all the actings of faith upon him are vaine of none effect conforme to what the same Apostle saith Gal. 2 21. If Righteousness come by the Law then Christ is dead in vaine And as this Faith is made void so the promises of this Faith that was to come are of no effect Therefore the object of Abraham's Faith was Christ the promised Messiah that Faith that was to come and the Righteousness of that Faith He reckoneth up in the following words to very little purpose the several objects of faith from Ioh 3 16. 5 46. 20 31. 8 24. Rom. 10 9. 1. Pet. 1 21. Ioh. 12 44. 1. Ioh. 5 10. And supposeth that no where Christ's Righteousness is mentioned as the Object But where ever Faith or its Object is mentioned in the matter of justification Christ's Righteousness is never excluded more then himself for as himself was the Cautioner so his Righteousness was fide-jussry faith acting upon one must necessarily act on both these being inseparable beside that elsewhere this is expresly enough mentioned Yet he granteth that it is of nearer concernment to the maine to beleev this righteousness of Christ than the beleeving of many other things besides comprehended in the Scriptures But why I pray if this belong not to the object of justifying
this occasion trouble the Reader with some more of their expressions that we may see that the doctrine which is now so much cried up followed after is nothing but old Socinianisme so owned professed by such as do not deserve to be called Christians Socin de Servat lib. 4. c. 4 7 11. God justifieth the ungodly but now converted penitent after he hath left off to be ungodly the justified are not ungodly in themselves neither are they so called yea they are not sinners which is more they do not now sinne And so faith works that is obedience to the commands of Christ as the forme of faith doth justifie us before God by them through them per illa ex illis he justifieth us Smalcius disp 4. c. Frantzium Regeneration all other good works Love Prayer Obedience Faith Charity c. are so far from being effects of justification that without them justification can no way really exist for God justifieth no man but him who is compleetly adorned with all these vertues â— yea the study of good works walkeing before God were the cause though not the chiefe of the justification of Noah Abraham others who are said to be justified by faith Socin ubi supra de Serv. lib. 1. c. 4. Faith doth not justifie by its proper vertue but by the mercy goâ—d will of God who justifieth such as do such a work imputeth it for righteousness With Paul to have righteousness imputed is nothing else but to have faith imputed to be accounted just faith is so imputed to us as that because of faith we howbeit guilty of many unrighteousness are esteemed perfectly righteous or God so dealeth with us as if we were perfectly righteous who can doubt that the Apostle meaneth no other thing than that we are not righteous before God because our works require that as a due reward but because it hath so seemed good to the Lord to take our faith in place of righteousness so that we receive the reward of grace by which we are declared righteous before him More might be adduced for this end as it might be shown also how herein the Arminians conspire with them against the orthodox And as for the judgment of Papists in this point it is likewise known It will not be necessary that we insist in disproving that which hath been so much witnessed against by the orthodox writting against Papists Socinians Arminians upon these heads It will suffice I suppose if we give a few reasons why we cannot acquiesce in the doctrine proposed by the forenamed Author 1. Hereby works of obedience are exalted to the same place are allowed the same Force Influence Efficacy into Justification with Faith whereby all the Apostles disputes for Faith against Works for faith as inconsistent with exclusive of works are evacuated rendered useless So that the Apostle hath either not spoken to the purpose or hath not spoken truth either of which to say is blasphemie The Apostle argueth thus we are Justified by faith therefore we are not Justified by works This man reasoneth on the contrary we are justified by faith therefore we are justified by works because by a faith that includeth works as if the Apostle had meaned a Faith that was dead had no affinity with works 2. Hereby he confoundeth all these duties which are required of Beleevers or of such as are in Covenant with God with that which is solely required of them in order to their first entering in Covenant or into a state of Justification as â— one should say that all the marriag-duties required of such as were already in that marriage state were conditions of entering into the marriag-state 3. Hereby he confoundeth Justification with Glorification making all that Faith sincere obedience which is required in order to actual Salvation Glorification to be necessary before Justification And thereby must say that no man hath his sins pardoned so long as he liveth but if he be sincerely obedient he is in the way to a Pardon to Justification He cannot say that by a practical Faith he only meaneth such a true and lively Faith as will in due time produce these effects for as that will not consist with his explication of that practical Faith so it would crosse his whole designe The just man in the eye of this new Law as he saith p. 49. is every one that rightly beleeves repents sincerely obeyes because that is all that it requires of a man himself to his Iustification Salvation Where we see that with him Justification Salvation go together have the same conditions and he that is just must be one that hath these Conditions and he who hath not these Conditions is not just in the eye of that new Law and if he be not just in the eye of that new Law his faith cannot be accounted to him for Righteousness nor he Justified 4. The man hereby confoundeth the two Covenants or giveth us a new Covenant of Works in stead of the Covenant of Grace for this practical Faith which includeth all obedience hath the same place force efficacy in the new Covenant that compleet Obedience had in the old And this Gospel is but the old Law of works only with this change that where as the old Law required Perfect Obedience to the end in order to Justification Salvation this new Covenant of works requireth Sincere Obedience to the end in order to Justification Salvation And so thus we are Justified saved as really by upon the account of our works as Adam would have been if he had continued in obedience to the end this Faith and sincere Obedience is as really to all ends purposes as effectually and formally our Righteousness as Perfect Obedience would have been the Righteousness of Adam And thus the reward must as really be reckoned to us of debt not of grace as it would have been to Adam if he had stood And as faire a ground is laid for us to boast glory though not before God as had been for Adam if he had continned to the end The evasion he hath to make all this of grace saying p. 49 50. And yet every beleevers justification will be all of grace because the Law by which they are justified is wholly of grace was enaâ—ed in meer grace favour to undone man is not able to help him for it was wholly of undeserved grace love that God did so far condescend to Adam to all mankinde in him as to strick a Covenant with him a promise of such an ample reward upon his performance of the condition of Perfect Obedience to the end yet notwithstanding this Law was wholly of grace was enacted in meer grace favoure for neither was the Lord necessitated thereunto nor could Adam say he had deserved any such thing at God's hand the reward
denote one the same thing the last being explicative of the former Ezek. 18 30. Repent turn yourselves And this is imported by many Synonimous expressions in the Old Testament as Seeking the Lord Deut. 4 29. Turning to the Lord vers 30. Returning to the Lord. Hos 5 4. Seeking the face of God 2. Chron. 7 14. the like See also Revel 3 19. 4. It is sometimes expresly distinguished from Godly sorrow mentionned as a Consequent or fruite effect of it 2. Cor. 7 9 yee sorrowed to Repentance 10. for Godly sorrow worketh Repentance 5. Sometime it is expresse distinguished from Faith as Act. 20 21 Repentance toward God faith toward our Lord Iesus Christ. Heb. 6 1. not laying againe the foundation of repentance from dead works of faith towards God So Ier. 31 19. after I was turned that is wrought up to faith I repented 6. Sometime it signifieth nothing else upon the matter but a receiving of the Gospel a beleeving in Christ not only Mark. 1 15. repens ye beleeve the Gospel where the later is explicative of the former but also in many other places where Bapist's ministrie is spoken of the summe whereof is said to have been Repent for the Kingdom of heaven is at hand Mat. 3 2. and his baptisme was called the Baptisme of Repentance Mark. 1 4 or unto Repentance Mat. 3 11. See also Luk. 3 3. Act. 13 24. Now that this preaching of Repentance Baptisme of or unto Repentance which is said to have been Iohn's ministrie work was the preaching of Faith in the Messiah Paul telleth us expreslie Act. 19 4. Then said Paul Iohn verily baptized with the baptisme of Repentance saying unto the people that they should beleeve on him which should come after him that is on Christ Iesus So that by this Commentary of Paul's we understand both what was the scope of his Baptisme of Repentance also what was the meaning of his calling on his hearers to Repent to wit to embrace Christ who came after him to beleeve in him And by this Commentary we may understand the purpart of Christ's preaching Mat. 4 17. from that time Iesus began to preach to say Repent for the kingdom of heaven is at hand And this is called Mark 1 14. the Gospel of the Kingdom of God As also of the preaching of the Apostles Seventy disciples when they were sent to say the Kingdom of God was come or is nigh unto you Luk. 10 9. Mat. 10 7. which is called the Gospel Luk. 9 6. and Repentance Mark. 6 12. they went out preached that men should Repent By this also we may understand the meaning of these the like passages Mat. 9 13 I am not come to call the Righteous but sinners to Repentance So Mark 2 17. Luk. 5 32. as likewise of that passage Luk. 15 7 10 joy in heaven over one person that repenteth for this is Christ's saving of the man that was lost Mat. 18 11. Luk. 15 4. 19. 10. See also Mat. 11 20. Act. 2 38. 11 18. 26 18. 20. compared together 7. Sometime it denoteth a recovery from some measure of defection into which persons are backsliden as Revel 2 5. Remember therefore from whence thou art fallen Repent do shy first works So Ch. 3 3. Remember therefore how thou hast received heard hold fast Repent 8. Sometime it is distinguished from works of Obedience that follow upon it flow from it as Mat. 3 8. bring forth fruits meet for Repentance that is fruits suiting or answerable unto a Christian state or a state of beleeving in Christ which before we saw was denoted by Iohn's Baptisme So Luk. 3 8. Act. 26 10. 9. Sometime it includeth all that is required in order to Salvation upon mans part as 2 Pet. 3 9 not willing that any should pertâ—h but that all should come to Repentance So that Repentance includeth all that is requisite to escape perishing So Luk. 13 3 5 except ye Repent ye shall all likewise perish So also Act. 5 31. to give Repentance to Israel Remission of sins where as Remission of sins may comprehend all the spiritual favours and privileges which Christ bestoweth so Repentance may include all the graâ—es blessings which he bestoweth in order to the actual participating of these privileges Thus we may understand it Act. 17 30. but now commandeth all men every where to Repent that is by the preached Gospel wherever it cometh commandeth all men to relinquish their courses of vanity to embrace the Gospel of Salvation to walk accordingly So Luk. 24 47. And that Repentance Remission of sins should be preached in his name among all nations which is the short summe of the Apostles Commission to wit to exhort to all Christian duties imported by Repentance hold forth all Gospel privileges as an encouragment thereunto included in Remission of sins Having premitted these things in order to the clearing of the question we would know further 1. That the Question is not whether the doctrine of Papists about Repentance in order to Justification be to be owned in whole or in part for none now appeareth in the direct owning of their Assertions who commonly are utterly ignorant of true Justification as different from Sanctification as may sufficiently appeare by the very naming of their positions for 1 They look upon Repentance as having force efficacy to expell sin as light hath to expell darkness taking Remission to be a destroying of the very being of sin expelling of Corruption by contrary gracious Qualities inherent Holiness of which they make Repentance a part 2 They make Repentance concurre as a material cause dssposing the soul for receiving a gracious Quality for the expelling of sin 3 They make Repentance to obtain pardon by way of merite and 4 by way of Satisfaction Not to mention 5 their Sacrament of Pennance All which the Reader will finde not only rejected but also shortly solidly confused by worthy judicious Mr. Durham in his Comment on the Revel in that digression on Repentance pag. 251. 2. Nor is the Question whether the Lord call for Repentance as a duty at the hands of such as either are to be Justified or are already Justified for both these we willingly grant as being divine truthes richly confirmed in the Scriptures what ever Antinomians say to the contrary 3. Nor is the Question whether Repentance be a Condition of the Covenant or not For if by a Condition of the Covenant we understand every thing that is a duty required of the Covenanters it is readily granted as was said that Repentance is a duty required of such as are really in Covenant with God but if by a Condition of the Covenant be meaned a duty required in order to the closing of the Covenant or entering into Covenant upon the performing of which the Covenant is immediatly
to be considered afterward But what is this Faith It is a Faith saith he that hath Repentance Regeneration sincere Obedience in a holy life for its inseparable effects Then 1 this Faith is not fruite of Regeneration because Regeneration is an effect of it 2 Then upon a mans sincere Beleeving he cannot be said to have passed from death to life be freed from Condemnation nay not untill all the effects of faith be produced And this he expresseth more clearly within a line or two calling Regeneration new obedience parts of the Condition thus making men able to Regenerat themselves with some help of the Spirit according to his former doctrine Passing his inveighing pag. 134. forward against the orthodox doctrine concerning Justification by faith alone and loading it with Socinian reproaches wherein he bewrayeth more acquaintance with Popish Socinian Arminian Principles Consequences than with the Gosp. I doctrine either in Theorie or practâ—ce I proceed to examine his grounds which he laieth down Chap. 7. pag. 140 141. and prosecuteth to the end of that Chapter His grounds are Ten in number The first is That works of Evangelical obedience are never in Scripture opposed to God's grace in reference to Iustification Salvation Ans. 1 Here we have the fundamental errour of his whole discourse hinted to us when he putteth Justification Salvation together making all that is antecedently required unto Salvation to be also antecedently required unto Justification or he must acknowledge no justification untill Salvation come 2 A perfect contradiction to this ground of his we have Ephes. 2 8 9 10. for by grace are ye saved through faith not of works lest any man should boast for we are his workmanshipe created in Christ Iesus unto good works which God hath before ordained that we should walk in them Here grace is opposed to works to good works unto which we are created in Christ Jesus in which we are to walk and that in reference to the Salvation that is in justification The man was so wise for his own unhallowed ends as never once to take notice of this place He cannot but grant that Works Grace are opposed to other but he giveth us a very sceptick evasion telling us that then by works we are to understand either works antecedent to conversion or as they are denyed I think he would have said deemed or some such thing to merite at the hands of God or the works of the Law of Moses as erroneously contended for by the jewes or the works of the Law as Typical as opposed to things typified or the works of the Law as the Law is in its rigour opposed to the milder oeconomie of the Gospel And yet all this will not helpe the matter for Paul tels us that even Abraham was not justified by his works but by faith in opposition to works Rom. 4 1 2 3. And Abraham's works here excluded from Justification can be reduced to none of these heads of works here mentioned They were not works antecedent to Conversion for in opposition to these it is said his Faith was reckoned unto him for Righteousness long after his Conversion Nor did the holy father dreame of any merite in his works nor were these the works of the Law in any of the senses mentioned for Faith was reckoned to Abraham for Righteousness even when he was in uncircumcision Rom. 4 9 10 11. c. He taketh notice of Tit. 3 5. not by works of Righteousness which we have done but according to his mercy he sâ—ved us but giveth us p. 143. this glosse This change of their condition was not effected or so much as begun among them by any reformation of their own till the Gospel came to work it which is meant by the appearing of the kindness Love of God vers 4. is of like import with Ch. 2 11 12. Ans. By what either Law or Reason he restraineth that appearing of the kindness Love of God mentioned vers 4. to the Gospel I know not 2 And though the Gospel were here understood that would not help the matter for the Text saith that after this did appear he saved them that is Justified in the first place as we see vers 7. according to his mercy not by work of Righteousness 3 These works are called works of Righteousness But no works of their own before Conversion can be so called can the works of such as are foolish disobedient deceived serving diverse lasts pleasures living in malice envie hateful hating one another be called works of Righteousness and yet such were these before the kindness Love of God reached them as vers 3. showeth He thinks the same answere may be given to 2. Tim. 1 9. And so we think the same reply may suffice His 2. ground is p. 114. That Paul in speaking agaist Iustification by works giveth sufficient caution not to be understood thereby to speak against Evangelick obedience in the case That is not to speak against justification by Evangelick works which were to say he took much paines for nothing for if he had but said that the Ceremonial Law was abrogate he had sufficiently confuted justification by the Ceremonies if that had been all the Law he meaned But how proveth this man what he here alledgeth He adduceth Rom. 3 31. But I wonder how did the Apostle by his doctrine establish the Ceremonial Law In the Spirit of it saith he in as much as in preaching Iustification in the Gospel way he preached in plaine precepts the necessity of that spiritual purity unto Salvation which was but darkly taught by the Ceremonial Law Ans. 1 Then this man supposeth that he is establishing the Ceremonial Law by his doctrine in this book for he thinks that therein he is preaching up Justification in the Gospel way 2 Neither did the Ceremonial Law more darkly nor doth the Gospel in more plaine termes preach the necessity of spiritual purity as the Condition of Justification So that this Author beggeth what he cannot prove 3 But that this is the Moral Law hath been frequently shown above as also it hath been shown how what way it was established by the doctrine of justâ—fication without works so that we need not regaird his saying that by the doctrine of justification by faith they established the moral Law both in the letter Spirit of it in teaching the necessity of Evangelical obedience to it after a more spiritual forcible manner than had been taught before For this saith nothing for their pleading for obedience to this Law as a Condition of Justification which is the thing he should have said And if he know not how Justification without the works of the moral Law can consist with necessity of Obedience to the Moral Law upon Gospel grounds he is ignorant of the Gospel and hath been more educate in Socinus his School than in the orthodox Church He citeth to the
lest any man should boast manifestly declaring that all works were laid aside in this matter that for this end that no man should have any occasion of boasting this is not spoken as every one may see to qualifie or specifie the works that are excluded these words carry nothing of a restriction in them The same is cleare also Rom. 4 2. If Abraham were justified by works he hath whereof to glory shalll the meaning be Abraham was not justified by such works as give ground of gloriation then the meaning lyeth not in the words but the words do expresly crosse contradict that sense unless we shall suppose them to have no sense to speak nothing of the following vers 3. where beleeving is mentioned not another sort of works to wit such as give no ground or occasion of boasting which in this case of justification no man can describe unto us or tell us what they are He tels us p. 122. that the meaning of these words Rom. 3 28. Therefore we conclude c. is no more but this viz. That a man is justified in the Gospel way But not only is that in the general included but that Gospel-way is particularly expressed to be by faith without the deeds of the Law And consequently his Popish Socinian way is diametrically opposite to the Gospel-way He goeth about to explaine to us p. 124. c. what is meaned by their own Righteousness that is so frequently set in opposition to the Righteousness of God tels us that it was so called upon a threefold account 1. Because they sought the pardon of their sins by their own Sacrifices Ans. And why not also by their works of Obedience Sure neither Abraham nor David sought for pardon upon any such accout they renunced other works than these Is that all the Righteousness that Paul renunceth Phil. 3 9 Was he then occupied about Sacrifices Some thing else sure is understood 1. Cor. 4 4. 2. Because saith he they did not think Regeneration or Supernatural grace necessary to the obtaining of it Ans. And truely all the Regeneration Supernatural grace which he thinks necessary is but that a Pelagian Iesuite Arminian will think necessary no more as we saw above But doth he think that Abraham or David had any such apprehensions yet even their works are excluded from justification Was that the Righteousness that Paul called his owne Phil. 3 9 I think for shame he will not say it And what meaneth Paul to say 1. Cor. 4 4. I know nothing by my self yet am I not hereby justified This sure must include works done by supernatural Grace after Regeneration 3. Saith he Because it was a way of seeking to be justified of their own devising not of God's appointing Ans. This is very true but it is not the whole truth in this matter And his way is of the same Nature no more consistent with the Gospel methode of justification through the Righteousness of God by faith than theirs is for the Imputed Righteousness of Christ he rejecteth with contempt True justification he is ignorant of He knoweth no Faith but what is Popish Socinian His New Covenant is but a new edition of the old His Regeneration is Pelagian His Good Works are but works flowing from a Principle of Nature aided with a common divine assistance Let us now in end hear what is the result of all his discourse It is to shew That they were the works ef the Law as exclusive of Faith in Christ his death Not those which are the immediat effects of Faith in Christ in his death in his doctrine But the Gospel tels us that in the matter of Justification all the works of the Law are exclusive of faith in Christ even Abraham's works David's works Paul's works therefore they were all laid aside justification was only looked for through Faith Thus we have seen what a Gospel this is which Mr. Baxter recommendeth to us the consideration whereof may move some to say Noscitur ex socio qui non dignoscitur ex se. CHAP. XXXII Of the object of justifying Faith THough something of the Object of Faith was hinted before Chap. XX. when we were speaking of the Nature of Faith yet it will not be amisse to speak a little more of it here both in reference to what followeth and also more particularly in order to the better understanding of what it is to Live by Faith In order therefore to the explaining of this Object we would premit these few things 1. As was mentioned in the forecited place there is presupposed unto the right exercise actual exerting of Faith accepting the offered Saviour Salvation through him a Conviction of sin misery in one measure or other whereby the Sinner is brought to a desparing in himself seing he can finde no remedie or reliefe for himself within himself and to a concluding that he is an undone man if there be no other remedie than what he is able to do for himself for after all meanes assayed and a soul in that case is ready to turn to many hands to seek reliefe until preventing grace come will embrace close with any promising way how chargable troublesome so ever it be ere it sweetly comply with the only Man-abasing Grace-exalting way of Salvation through Faith in Christ revealed in the Gospel he findeth himself disappointed And further it is presupposed as necessarily requisite hereunto some knowledge of the grounds of Religion particularly of the Gospel of Christ of his offices Work c. all revealed in the Gospel 2. When we speak here of the Object of Faith we mean that Faith by which a Soul is united unto Christ closeth with Him as offered in the Gospel improveth Him to all ends uses which their case necessitie in all time coming calleth for So that it is one the same Faith whether it be called Uniting Faith Saving Faith Justifying Faith Sanctifying heart-purifying Faith or the like It is one the same radical grace receiving these or the like various denominations from the effects brought about by it or the several ends uses it hath is appointed for And the same Faith bringeth all these effects about in its way according to the Order Methode measure ordained of God the same Faith whereby the beleever is Married to Christ Covenanteth with Him as Head Husband Lord Saviour by the same is he justified adopted brought into a state of Peace Reconciliation with God By the same Faith also doth the man get his heart Purified he liveth the life of Sanctification By the same also he getteth Strength Reviving Comfort Support in times of Temptation Trial. So that the Beleevers life first last is by Faith the beginning progress all the steps of it final Salvation is by Faith whence it is called Saving
of asserting justification by other works than perfect works required by the Covenant of works to wit by imperfect works which they say are required in the Gospel And therefore their meaning is we are not justified by perfect sinless obedience but by imperfect obedience to the Law This is the Evasion of the Socinians who say the Apostle speaketh of the works of the Law to shew that he speaketh of those works which are enjoined by the Law to wit of perpetual perfect obedience required by the Law And they say that by Faith he meaneth that confidence obedience which every one is able to performe and which is endeavoured after studied That this cannot be the meaning of the Apostles conclusion we suppose will be clear from these Considerations 1. This supposeth that they against whom the Apostle is here disputing were of opinion that men could yet be justified must be justified by perfect obedience to the Moral Law But it is hardly imaginable that men in their wits did ever so dreame or think that they were innocent could expect to be justified before God by their own perfection or perfect obedience to the Law in all points for this were to say they never had sinned 2. When the Apostle in the beginning of his disput in his Epistle to the Romans proveth that all have sinned are guilty before God both jew Gentile he thence inferreth that by the works of the Law no flesh shall be justified in God's sight Rom. 3 20. Whereby he giveth us to understand that there is no justification by the Law unless it be perfectly keeped And because no meer man did ever keep it perfectly or can so keep it therefore he concludeth that no man can be justified thereby There is no justification by works unless the works be perfect consequently that such as expect justification thereby be wholly sinless 3. If the Apostle had so disputed against justification by perfect works as to have granted or established justification by imperfect works he needed not have used any moe arguments to that end than what was mentioned cleared Rom. 1. 2. in the beginning of the 3. Chapter for his evincing that all had sinned come short of the Glory of God had been sufficient to this end without the addition of any one argument more seing it is impossible that sinners can be perfect obeyers And we must not think that all the Apostles further argueings are meerly superfluous for this would reflect upon the Spirit of God who acted Paul in this 4. How strange is it to imagine that the Apostle should disput against perfect works that he might establish imperfect works in the matter of justification to think that the Apostle is proving that we are not justified by the perfect works of the Law but by the imperfect works thereof that is we are not justified by such works as keep a conformity with the Law but by such works as are violations of the Law as all works are which are not conforme thereunto in all points 5. Imperfect works as to the ground of justification are not that Righteousness of God without the Law which is by Faith of Jesus Christ but opposite theâ—eunto and inconsistent therewith as well as perfect works for as he that perfectly keepeth the Law needeth not another Righteousness in order to his justification so neither needeth he who hath an imperfect obedience if that be made the formal objective merite cause of justification But Gospel-justification is by the Righteousness of God which is without the Law which Faith laith hold on Rom. 3 21 22. 6. Gospel justification is by Faith as the whole Gospel cleareth but faith imperfect works are not one the same Yea they are as repugnant in this affaire as faith perfect works are We are justified by faith without the deeds of the Law Rom. 3 28. Gal. 2 16. Living by faith living by works are opposite Gal. 3 11 12. 7. Justification by imperfect works is not free justification 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 as is manifest But this is the Gospel-justification Rom. 3 24 25. 8. Imperfect works exclude grace are as inconsistent therewith as perfect works are But Gospel-justification is by grace without works Rom. 3 24. Ephes. 2 8 9. Tit. 3 5 6 7. The Major is clear from the places cited as also from Rom. 11 6. If by grace then it is no more of works otherwise grace is no more grace But if it be of works then is it no more grace otherwise work is no more work Now if it be said that perfect works are here understood and not imperfect works it must be said also that Election of which the Apostle here speaketh is upon foresight of imperfect works 9. Imperfect works if made the Cause of Justification can give ground of boasting of glorying as we see in the Pharisee Luk. 18. But Gospel justification removeth all ground of boasting Rom. 3 27 4 2. 10. Imperfect works can not be accounted a perfect Righteousness by the Lord whose judgment is according to truth Rom. 2 2. But there is no justification without a perfect Righteousness either inherent or imputed God will pronounce no man Righteous who is not so nor justifie any as Righteous who is not so indeed But upon the account of an imperfect Righteousness can no man be justified as Righteous 11. Even this imperfect Righteousness when made the ground of justification will make the reward of debt and not of grace As Abraham's works if he had been justified by them would have done for Abraham's works were not perfect works but imperfect works as is manifest 12. If justification were not by perfect works but by imperfect works then through faith or through Gospel justification the Law should be made void contrary to Rom. 3 31. The reason of the consequence is because hereby the Law that requireth perfect obedience is laid aside another Law that requireth imperfect obedience admitted in its place or rather the same Law is pretended but it is made void as to its requireing perfect obedience must now be satisfied with an imperfect obedience But this is not to establish the Law but to destroy it when many Jotes titles are taken away from it Mat. 5 17 18. 13. The Iewes did not imagine that they were perfect without sin but followed after the Law of Righteousness that as it were â—s by the works of the Law Rom. 9 31 32 And this of necessity must have been mixed with much imperfection And yet the Apostle plainly saith in the place cited that they did not attaine to a Righteousness nor to the Law of Righteousness because they sought it not by faith but as it were by the works of the Law so that seeking after Righteousness as it
to offer up his son was no promise and to did not call for faith but for ready obedience though upon another account he beleeved that God was able to raise him up from the dead Heb. 11 17 18 19. But Gen. 15. promises were made unto him he is said to have beleeved upon this Righteousness was imputed unto him So that Gen. 15. he was justified by faith only as the Apostle proveth Rom. 4. for thereby he confirmeth his Conclusion set down Rom. 3 28. that a man is justified by faith without the deeds of the Law And from that other place Gen. 22. Iames could not inferre that Justification is by faith works together for then he could not inferre therefrom that the Scripture was fulfilled which said Abraham beleeved God it was imputed unto him for Righteousness because Paul doth hence inferre Rom. 4. that justification is by faith without works And what is a ground for justification by faith without works cannot also be a ground for justification by works not by faith only And thus the Apostles are made in plaine termes to contradict other by inferring contrary or contradictory conclusions from the same premises which ought not to be thought let be said But it will be said that Paul speaketh of the beginning of justification which is by faith without works but Iames speaketh of justification as continued which is by works and not by faith only This cannot satisfie for beside what is said it must first be granted hereby that this faith which Iames mentioneth when he saith not by saith only must be the same faith that Paul faith we are justified by without the deeds of the Law but this cannot be for the faith that Iames speaketh of is as we saw above a dead useless fruitless carcass no saving Faith as that is whereof Paul speaketh and whereby we are justified But now taking justification for its manifestation declaration the words of Iames are most clear carry no appearance of contradiction unto what Paul taught For his meaning is ye see then how that by works a man evidenceth proveth declareth his Justification or maketh it manifâ—st that he is a justified person not by that faith only which is but a naked fruitless dead profession 11 The same may be said of the other Instance of Rahab vers 25. She was justified by works when â—he had received the messengers not that she was brought into a justified state by that act for she received the Spies by faith Heb. 11 31. declared her faith unto them Ios. 2 10 11. And so was a beleever consequently justified before she received the Spies or they came to her Yet by this deed accompanied with so much hazard unto her self all her families she proved evidenced her faith justification 12 The Conclusion of his discourse vers 26. for as the body without the Spirit is dead fo faith without works is dead also declareth manitestly what he would be at to wit to shew that works can only demonstrate trew faith consequently prove justification for a naked profession of faith that wanteth works is dead and like a body wanting breath soul which is but a dead carcass This cannot be said of that faith whereby Paul saith and proveth that we are justified for it is true lively flowing from the Spirit of life although it be not as yet proved by outward works of obedience whereof there may be as yet no opportunity or call What is brought against this sense of the word justifie justification which we have now confirmed by the Socinian Author of the book intituled Consensus Paulâ— Iacobi c. pag. 2. c. and by the Remonstrants in their Apologie Cap. 10. is of no great weight When they say That the proposition set down vers 14. is subordinat to what is said vers 12. where the judgment of God is spoken of therefore saving justification must be here understood Ans. We grant that It is saving justification but yet it is justification that is distinct from Final Salvation We grant that Iames speaketh here of saving justification Yet he handleth not that question how by what Causes this justification is brought about but how it is evidenced proven to be true and not a meer presumptuous conjecture They say next It is said vers 25. that the Scripture was fulfilled not that it was shown to be fulfilled Aâ—s That saying of Scripture was a truth before this time even when Abraham first beleeved which was before he was circumcised as we see Gen. 15. comp with Gen. 17. Rom. 4 9 10 11. And therefore was not now first fulfilled or verified And to talk of the increase of imputation according to the increase of Faith and to measure the excellencie of faith by the excellencie of that obedience which it produceth as that Socinian Author doth is to give us nothing but the Popish justification for Relations of which Nature we hold Justification to be are not intended remitted in themselves but only as to their evidence We esteem it a Socinian dream to say that the first Narration of Faith Justification which is Gen. 15. was but a rude draught of that which was afterward Gen. 22. Abraham's faith was afterward said to be perfected by that special work of offering up his son noâ— in it self for he had a strong faith before Rom. 4 19 20 21. but in its manifestation after that signal trial It is said further Mans justification cannot be here understood for that is not necessary to salvation nor universally true seing men may justifie other upon vaine grounds Ans. Noâ— do we understand any such justification pronunced by men here but a true justification before God yet as evidenced proven declared by effects unto all that will judge understandingly spiritually so that works here are mentioned as the Effects and yet as the Causes of justification But then they object further Thas as the Apostle from that Faith which the vaine man boasted of denieth the man to be justified so from works he proveth justification that as antecedent Ans. The Apostle sheweth that the vaine man who had no more but a vaine dead empty faith had no ground to conclude himself a justified Man for this is no Cause or Condition of Justification And hence it will not follow that works by which both the reality of saâ—ing Faith of Justification thereupon may be evidenced are antecedent Causes or Conditions of Justification It is objected againe by the foresaid Socinian Author That if the meaning of these words the Scripture was fulfilled be that the Scripture was showne to be fulfilled then the meaning should be that it was demonstrated to Abraham's two servants who went with him to the mountaine by them to others But then it must be supposed that before this time that which passed Gen. 15. was known unto them it
the principles from which nor the ends to which our works proceed are intended There is as much need of a divine heart-searching knowledge to discerne the sincerity of works as of faith it self He may see that all this will make as much against Christ's saying Mat. 5 16. Let your light so shine before men that they may see your good works glorifie your Father which is in heaven And that Ioh. 13 35. By this shall all men know that ye are my disciples if ye love one another and that 1. Pet. 2 12. Having your Conversation honest among the Gentiles they may by your good works which they shall behold glorifie God in the day of Visitation Nor is it to the purpose to say that he was the justifier who was the imputer of Righteousness that is God for works of obedience may declare that God hath imputed Righteousness unto the person hath justified him and this is all we say that Abraham was in this sense justified by his works that he was declared to be justified indeed before God by his works Some were pleased to express their sense of Iames's words thus That Iames speaks of works as justifying our faith not as justifying our persons meaning only that the Apostle did not consider works here as the Cause or Condition of the persons being justified before God but as the effect evidence proving the mans faith to be sound saving and consequently the man thereby to have been justified which sense is the same with what we have given but Mr. Baxter saith it is as plaine as can be that it is the person not his Faith which is here said to be justified Ans. The person it is true is said here to be justified but not causatively but declaratively that is It is not said that by works his justification is effectuated but that it is declared that because it is hereby declared that the man is a true beleever thus his faith is manifested to be of the right kind which is all that was intended by that expression Yet Mr. Baxter will not say that works do effectually produce our justification for Faith doth not so But yet he will have both to justifie as Conditions or as parts of one Condition Only he addeth that they do not justifio as equal parts of the Condition for Faith is the principal but as the secondary less principal part of the Condition Ans. Yet Iames hinteth at no such thing but giveth the preference to works Yea excludeth the faith whereof he speaketh altogether from having any interest in justification as being nothing but a dead carcass a vaine fruitless unprofitable thing so hath no kind of causality or procurement in justification But he addeth as a reason 1. That when it is said we are justified by works the word by implieth more than an idle concomitanoy Ans. I shall easily grant this but withall say that this will not give unto works any causality in justification but only evince works to be an evidence of justification as the cause is said to be manifested by the effect He addeth 2. When the Apostle saith By works not by faith only he plainly makes them concomitant in procurement or in that kind of causality which they have Especially seing he saith not as he is commonly interpreted not by faith which is alone but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans. Then hath fruitless dead faith which devils may have a kind of causality in justification which is expresly contrary to the scope all the reasonings of the Apostle And therefore the common interpretation must be admitted But he addeth 3. Therefore he saith that faith is dead being alone becaâ—se it is dead as to the use purpose of justifying This appears from his comparison in the former vers 16. that this is the death he speaks of so works make faith alive as to the attainment of its end of justification Ans. If it be thus how could he then say before that faith was the principal part of the Condition can that be the principal part of the Condition which is dead useless without the other must be quickened in order to its usefulness by the other I would think that other looked rather like the principal part and most considerable necessary seing this were but a dead Cypher without it But the truth is the Apostle as is said hath a far other designe sheweth that that faith which they pretended unto as sufficient to ground their conclâ—sion of their justification hope of Salvation was no true saving faith at all but a dead thing so no works could make it of any use as to justification because it behoved first to flow from another principle even from a principle of saving grace and then it would evidence prove itself to be of the right kind by good works that would flow from it But saith he When the Apostle saith that faith did work in with his works it clearly aimeth at such a working in with as maketh them conjunct in the work of justifying Ans. No such matter for the Apostle is only there shewing as the whole context cleareth that Abraham's faith was another sort of faith than that whereupon they relyed even a faith that did prompt to the most difficulte duties when the call of God came so did work in with his performances but not in order to justification for he was justified already many yeers before this He addeth And when he saith that Faith was made perfect with works it is not only a manifesting to be perfect But as the habite is perfected in its acts because they are the end to which it tendeth as marriage is perfected per congressum procreationem or any Covenant when its Conditions are performed Ans. The whole of the context sheweth that faith was perfected purely as to its manifestation as by the like expression is clear 2. Cor. 12 9. Col. 4 12. Mat. 5 48. Nay though It were granted that faith were perfected by works as the end to which it tendeth that would say nothing for the interest of faith in justification but in Salvation let is be granted that justification is perfected by faith without works as marriage is by consent without what he addeth we have what we desire That works are a Condition of entering into Covenant or of the Covenant in order to justification as required before justification is still denied He saith further elsewhere against Mr. Cartwright p. 212. That by works faith was made perfect as is hath naturam medii viz. conditionis to the continuation consummation of justification Ans. That the continuation of justification hath other media or Conditions than the beginning hath is not yet made apparent far less can any such thing be drewn from this passage to continuance the same the Apostles scope not being to speak to any such thing nor
be made to look for it that in rich aboundance And upon this followeth their justification glorying in the Lord alone vers 25. In the Lord shall all the seed of Israel be justified shall glory This passage therefore doth clearly hold forth a justification through the righteousness of the Messiah of the true living God laid hold upon applied by faith or owned embraced as their only righteousness this righteousness is not a righteousness wrought in them for such a righteousness is aboundantly hold forth by the word strength but a righteousness made over over Beleevers which they owne as theirs and rest upon It is too narrow scanty an Interpretation to limite this justification to the Lords vindicating of His peoples sincerity Innocency in respect of their Enemies at whose hands they suffered great things and that unjustly not to take in their Spiritual justification delivery from the guilt of sin through faith in the Messiah especially seing there is an Invitation going before to them to lay hold on the Lord Messias by faith according to the Gospel Methode and upon this followeth their glorying in the Lord conforme to what the Apostle saith 1 Cor. 1 30 31. that the Lord Jesus is made of God Righteousness to His people that he that glorieth may glory in the Lord. Nor is there any weight in that which Io 〈◊〉 in this Treatise of justification Par◠2. pag. 129. 130. alleigeth to Infringe the authority of this Testimony to wit That the meaning only is this that they receive these favoures of the free grace and donation of God by Iesus Christ. For as the expressions are more emphatick so all the circumstances of the Text pointe out their eyeing of the Lord and coming to Him and that in order to their justification and Salvation together with their profession of owneing the Lord's Righteousness alone for their Righteousness renouncing all other Righteousness in themselves or in others in order to justification and thereby declaring that they look upon it as necessary for them to have a Righteousness and that this is onely the Righteousness of Jehovah or of the Messiah where with they desire to be clothed and rest satisfied All which import the Lords bestowing of this Righteousness upon them that is imputing of it unto them for without this they cannot have it nor glory in it as their owne Secondly it is faid Esai 61 10. I will greatly rejoice in the Lord My Soul shall be joyful in my God for He hath clothed me with garments of Salvation He hath covered me with the rob of Righteousness c. And this coming in upon the back of what was said in the beginning of the Chapter concerning Christ's furniture for His work of Mediation His Call thereto and His special work or the End for which He was sent to wit to binde up the broken-hearted to proclame liberty to the Captives c. pointeth forth the sweet welcome and hearty acceptance that the anointed Messiah should have among His own chosen ones for these words hold forth their expression of their sense of what they had received from Him and of their joy upon the account thereof They professe openly their joy rejoiceing in the Lord because He had clothed and covered them with the garments of Salvation and with the rob of Righteousness Now this rob could not be a rob of their owne making nor can it be understood of their Inherent holiness for it is a Garment put on and wherewith they are covered Thus are we said to put on the Lord Jesus Rom. 13 14. Gal. 3 27. And Iohn Rev. 19 8. helpeth us to understand the meaning of this Expression when he saith And to her was granted that the should be arayed in white Linen clean and white for the fine Linen is the Righteousness of Saints Against this Testimony the fore-named Author Io. Goodwin pag. 130. c. maketh some Exceptions as 1 These Expressions sai's he concerne the jewes onely and are meaned of their deliverance out of Babylon if not out of their present Condition which is an effect of God's faithfulness and truth or of his goodness and graciousness Ans. 1. To limite this to the jewes and to their outward and temporal delivery is but a part of their Socinian fiction without any apparent ground in the Text. Nay the first part of the Chapter which Christ applieth to Himself Luk. 4. and the several particulars there mentioned may shame this out of countenance unless we minde to make Christ only a temporal deliverer◠as the jewes did dream their Messias would be And the Gospel reacheth us Spiritually to expound as pointing forth Spiritual promises even such promises as savoure more of temporal things as to the letter that what are here mentioned do 2. it is but ground-less to imagine and a piece of the ordinary course of Socinians in evading clear Testimonies of Scripture brought against them that Righteousness here doth signify God's faithfulness for though somewhere where mention is made of God's Righteousness and other circumstances of the Text make it evident this sense might be admitted yet it cannot be so understood here where the Righteousness is said to be granted to the people as a rob and a garment to cover them and the very following words of the verse show that this is meaned of Some thing bestowed upon them for it is added as a bridegroom decketh himself with ornaments and as a bride adorneth her self with her jewels or as Some render the words He hath decked me with ornaments as a bridegroom and with jewels as a bride 2. He excepteth If these words be taken in a Spiritual sense the promise which is contained in them cannot suite the Church because the Church is at all times and alwayes clothed with Christ's Righteousness being justified in Him Ans. This one answere will destroy all the Spiritual promises hold forth by the prophets as the fruits effects of Christ's coming for the Church of true and faithful beleevers was really in some measure answerable to that more dark dispensation made partaker of these Saving and Spiritual benefites both at that time and before even from the beginning and thus there shall be no promises in all the old Testam of Spiritual things touching pardon of Sin Justification Grace and Sanctification and the like made unto the Church but all of them must be interpreted of carnal things though the New Test. teacheth us the contrary as might be evinced by multitudes of places But the matter is clear to wit That this is mentioned as the open profession of the Church with joy and thankfulness of what she was blessed with and made partaker of in Christ and had as a fruit and effect of His performing His Mediatory work that is That she was clothed with a rob of Righteousness and that by Him which was and would be to her a ground of perpetual joy and rejoiceing in
as a cause so is our Righteousness Justification inseparable as the full Effect CHAP. IX Other passages of the N. T. briefly mentioned which plead for this Imputation of Christs Righteousness THere are other passages of Scripture beside these mentioned in the preceeding chapter and against which I finde no Exceptions made by Mr. Goodwine in the forecited Book which yet do with no small clearness and fulness of evidence plead for the truth which we owne to wit The Imputation of the Righteousness of Christ unto Beleevers in order to their Justification These we shall not insist upon but only mentione in short seing the full insisting upon them will not be necessary after what is said in the Explication Vindication of foregoing passages 1 Rom. 1 17. For therein is the Righteousness of God revealed from faith to faith as it is written the just shall live by faith The Apostle is here giving a reason proving the Gospel whereof he was not ashamed to be a preacher of to be the power of God unto Salvation that to every one that beleeveth be he jew or be he Gentile viz. Because there is a Righteousness revealed therein which sinners only stand in need of that Righteousness of God that is not only a Righteousness which is devised by God and is accepted in His sight but an excellent Righteousness even the Righteousness of one who is God and a Righteousness revealed for faith to lay hold on receive that which faith leaneth to first and last when it is weakest and when it is strongest that thereby the poor sinner who formerly was dead by law may live as one reconciled to God So that hence we see Sinners have need of a Righteousness and this Righteousness is the Righteousness of God is revealed in the Gospel that it may be received by faith and so Imputed made over to the poor sinner in order to his Justification and acceptance with God 2 Rom. 4 11. And he i. e. Abraham received the signe of circumcision a seal of the Righteousness of the faith which he had yet being uncircumcised that righteousness might be imputed to them also Here is a Righteousness and a Righteousness called the Righteousness of faith because received applied only by faith and a Righteousness whereof circumsion was appointed a seal granted to Abraham as such and a Righteousness which was imputed to Abraham that he might be the Father of all them that beleeve for it is added that Righteousness might be Imputed to them also And this must be the same Righteousness that was Imputed to Abraham the same way Imputed the same way received that there migt be no essential difference betwixt the way of justification of Father and Children The Aethiopick Version may serve for a commentary and he had circumsion a signe of his righteousness which He gave him and the signe thereof that this might be made known unto him that God justified Abraham by faith when he was not at that time circumcised that they may know that they also are justified by faith 3. Rom. 4 24 25. But for us also to whom it shall be Imputed if we beleeve on Him who raised up tesus our Lord from the dead who was delivered for our offences was raised againe for our justification Here is some thing said to be Imputed this must be in order to justification And this that is Imputed cannot be faith it self or our act of beleeving for what is said to be Imputed is promised to be Imputed upon condition of faith or our beleeving on Him who raised up Iesus our Lord. So that it must be the Righteousness of Christ consisting in His Mediatory work which He undertook performed for His owne for it is added that He was delivered for their offences that is He was delivered unto the death to make satisfaction for their sinnes He rose againe that He might declare He had given full Satisfaction that He might apply this Surety-righteousness of His to the end they might be justified Socinus doth not understand this therefore de Servat part 4. p. 333 saith It is most certaine that the Apostle doth not speak of any Imputation of the righteousness of Christ but assert that the faith or credite we give God because He hath called Iesus Christ our Head from death to eternal life shall be accounted unto us in the place of righteousness just as faith whereby Abraham gave credite to the words of God was Imputed to him for righteousness But the Text hereby is manifestly perverted for it saith that some thing shall be imputed if we beleeve which can not be faith but something distinct from faith which is to be Imputed upon condition of faith And what can this be else than the Surety-righteousness of Christ who is here mentioned as dying riseing in the place and for 〈◊〉 good of His people that they might be justified And further if it were faith it self that were here said to be Imputed in order to justification the justified man should not be one that is in himself ungodly because he hath a Righteousness in himself and he who hath a Righteousness in himself is not ungodly yet it is said Rom. 4 5. That God justifieth the ungodly Againe That which is Imputed must be a Righteousness without works vers 6. but if faith it self be Imputed a work is Imputed and not a Righteousness without works and this would also lay down a ground of boasting make the reward of debt not of grace v. 14. 4. Rom. 10 10. For with the heart man beleeveth unto Righteousness with the mouth confession is made unto Salvation The Apostle had been before vers 4. telling us That Christ was the end of the law for righteousness to every one that beleeveth thereafter he discriminateth the way of justification by the law and by the Gospel under the Notion of a Righteousness which is of the law and a Righteousness which is of faith then more particularly he describeth the Righteousness of faith or a Righteousness is had unto Salvation in through faith vers 9. If thou shalt confess with thy mouth the Lord Iesus shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved which he proveth in the 10. vers now cited therein sheweth how by this beleeving that God hath raised the Lord Jesus from the dead Salvation is brought about viz. That by beleeving with the heart a Righteousness is obtained received and this righteousness must be Christs even His Surety-righteousness for faith looketh on Him as raised from the dead that by God as having now received full Satisfaction from Him thereupon bringing Him as it were out of prison And in the Text cited we see that by faith a Righteousness is received or faith is the way unto the possession of a Righteousness as Confession is the
maketh for us for condemning is something-else than a not pardoning even a pronouncing or declaring of a person guilty therefore an adjuging of him to the punishment due for the guilt and therefore justification must be something else than pardon 2 Justification is more than not condemning for not condemning may be a meer suspending of the sentence of condemnation while the Process is under tryal or the guilty person not yet convicted in law he is not condemned yet he is not therefore justified 3 When justification life are said to be equipollent it is manifest that justification is more than pardon even an adjudging of one to the reward promised for life here is not a meer Negative or privative life but a positive life called a Reigning in life Rom. 5 17. the blessing of Abraham Gal. 3 14. the promise of the Spirit ibid. all the blessings of the Covenant vers 17. the Inheritance vers 18. Here then is a difference betwixt justification in our case justification among men for among men justification is usually in reference to the Accusation given-in the accusation beareth a reference only unto the sin committed to the punishment due to such or such transgressours so that the justified man is declared not guilty therefore not liable unto the penalty but there is no word here of a Reward due to the observers of the law unless in cases where a reward is expresly promised And yet even where there is no more but a simple declaring of the person not guilty so not liable to the punishment justification is more than meer pardon But in our case when the Lord justifieth the Beleever He not only declareth him not liable to the punishment due to transgressours of the law but also adjudgeth him to the Reward promised to the observers and therefore here the person is declared and pronounced righteous having a right to the reward through imputed righteousness Fourhtly He objecteth from Phil. 3 9. This objection must be hard-headed sheweth with what confidence some men once in love with their own darling conceipt can abuse the most plaine passages of Scripture for what can be more plaine full against our Adversaries than is this Text The Apostle is here shewing upon what ground he desired to stand in his appearing before God expresly renounceth all his former privileges what once he had an high esteem for particularly also his own Righteousness of whatsoever kind that consisted in his obedience to the law he saith not which consisteth in my full obedience to the law but in mine own righteousness which is of the law And in opposition to all this he desireth to be found in Christ stated hid in Him which includeth Christ's Righteousness for Christ His Righteousness are not separated the Righteousness he also expresly mentioneth calling it that which is through the faith of Christ againe the Righteousness which is of God by faith By which he cannot meane the act of faith for that is his own righteousness all which he renounced for it was conforme to the law commandement being enjoined by the law of God otherwise it had been no act of obedience Moreover Faith is not through faith nor by faith but this Righteousness which Paul sought after is a righteousness that is through faith by faith as an Instrument laying hold upon it applying it Faith cannot be that Righteousness which is through faith or by the faith of Christ for if so Christ should be rendered useless the nature of faith in Christ should be changed seing true faith in Christ carrieth the soul out of it self to Christ to the end a Righteousness may be had Faith sure is not the Righteousness which is of God wrought by God imputed by Him So that when Paul desired to be found in Christ having the Righteousness which is through faith in Christ even the Righteousness which is of God by faith what can be more plaine than that he desired to be found in the Righteousness of Christ which is imputed by God received by faith As to this place our Adversary frameth no formal argument therefrom but hath some observes tending rather to make it useless to our point than directly to confirme his own Chap. 6. pag. 84. I shall only take notice of such things as he alleigeth to darken the glorious light of the grace of God shineing with a meridian brightness in this passage He i. e. Paul doth not say saith he that he may be found in His righteousness much less in His righteousness imputed to him but simply in Himself which is an usual expression in Scripture of the Spiritual state condition of a Beleever Ans. 1 To be found in Christ who is the publick person Surety is to be found in His Surety-righteousness for Christ His Righteousness are no more separated than a Surety as such and his Surety-payment and satisfaction And therefore when Paul spoke of being found in Him he emphatically enough expressed what we say 2 It is true the expression in Christ doth else-where denote a spiritual state but here Paul speaketh not simply of being in Christ but of being in Him in order to the having of a Righteousness wherewith to appear before God in order to which he had renounced all his former privileges and attainments What it is saith he to be found in Christ he expresseth negatively thus not having mine own righteousness yet not simply altogether no righteousness that may in no sense be called his own but precisely determinatly no such righteousness as his own which stands in works of the law such he must be sure not to have i. e. not to trust to or to shroud shelter himself under from the stroke of Gods justice Ans. Then faith considered as an act of obedience must not be that Righteousness under which he could think to shelter himself from the stroke of justice for that stands in one work of the law if that righteousness be renounced which standeth in works of the law much more must that be renounced which standeth in one work of the law 2 The Righteousness of Christ imputed received by faith may in some sense be called the Beleevers own but that Righteousness which the Apostle calleth his own here is opposed to the Righteousness of another and comprehendeth all his own acts works done in obedience to the command of God Next he saith affirmativly thus but that which is through the faith of Christ c. Here is not the least jot or title of any Righteousness he should have by Imputation no nor of any Righteousness by or through tht Righteousness of Christ but only such a Righteousness as is through the faith of Christ. Ans. 1 When all that Righteousness is excluded which is in mans self or in any acts of obedience to the law which he doth yet a
Right to the reward as to this State whatever we shall conceive as the forme thereof it must be a Righteousness consequently the Righteousness of Christ imputed for sinners can have no other Obj. 12. If the meritorious cause of our justification be imputed unto us thon the Effects themselves of this cause may be imputed to us also so we may be said to have merited both our own justification salvation for if I may be accounted or reputed to have wrought that Righteousness which is meritorious why may I not be conceived as well to have merited Nay further if I may be conceived to have wrought that Righteousness in Christ whereby I am justified my self I may as well be conceived to have wrought that Righteousness by which the whole world is justified Ans. This is but a meer sophisme founded upon a mistake The consequence is false the proof thereof standeth only upon this rotten bottome That to say That Christ's Righteousness is imputed to us is to say that we are reputed esteemed or accounted to have done or wrought that Righteousness our selves whileas the true meaning of Imputation is this That the Righteousness of Christ is made over by grace unto Beleevers reckoned upon their score where by they are dealt with now no other wayes than if they had fulfilled all Righteousness in their own person Whence it is clear that the Effects cannot be said to be imputed to us but only that we partake of the Effects thereofs so far as our own Necessity requireth As the Ransom payed for the Redemption of so many captives is imputed to each of the captives in order to his owne Redemption to none of them as Redemption of others without this Imputation or reckoning it upon their score as the price of their Redemption no man could have right to the Effects thereof in reference to himself or could be redeemed thereby So that it is manifest that through the meritorious cause or the righteousnes of Christ imputed to us we obtaine justification Salvation but do not merite them our Redeemer Surety meriteth them for us we enjoy what He merited for our own happiness It is false then to say That by Imputation we are conceived to have wrought that righteousness in Christ whereby we are justified therefore it cannot but be most false to think That we may be conceived to have wrought that righteousness also by which others are justified for it was only our Head Husband Surety Redeemer who wrought it free grace imputed it to or reckoneth it upon the score of Beleevers Obj 13. chap. 18. pag. 165. If the active Righteousness of Christ be in the letter formality of it imputed unto me in my justification then I am reputed before God to have wrought that righteousness in Christ. But this is false c. Ans. Neither proposition is true The Major is denied unless by these word letter and formality he understand such an Imputation as we do not acknowledge his words would seem to import this for saith he in confirmation of the Major to have any thing imputed to a man in the letter of it is to be reputed the doer of what is so imputed to him And if this be the only sense of his proposition the conclusion maketh not against us for we asserte no such Imputation as inferreth such a Reputation Nay to say That God should repute things so were to destroy all Imputation for what God whose judgment is according to truth â—eputeth us to have done we must have done it if we have really done it be reputed to have done it by the Lord it cannot be said to be imputed to us in the sense we take Imputation for Imputation with us is of that which we have not or did not which God knoweth judgeth we did not yet is by Imputation so made over to us put upon our score reckoned upon our account as that we are as really made partakers of the Effects thereof that is of justification c. As if we had done it ourselves or it had been ours without before any Imputation Hence the beleever is made the righteousness of God in Christ not reputed or esteemed to have been the righteousness of God but now through the gracious Imputation of God through faith made to be so Hence we see that the proof of his Minor goeth upon the same Mistake if saith he I be reputed before God to have wrought Righteousness in Christ in my justification then is Christ in His Sufferings reputed before God to have sinned in me Ans. We say neither the one nor the other Christ did not sinne in us nor did the Lord repute Him to have done so But he was made sin by Imputation the guilt of sin being laid upon Him or our sinnes as to their guilt being caused to meet on Him Whence it came to passe that He suffered as really the punishment of sin as if He had sinned in us whileas as to His own person He knew no sin neither was deceit found in His mouth Obj. 14. pag. 166. If the Active obedience of Christ be imputed then His Passive is imputed also Ans. And why not If the death Sufferings of Christ saith he be imputed unto me then may I be accounted or reputed to have died or suffered in Christ. But this cannot be because in Christ we are justified absolved from punishment therefore cannot be said to have been punished in Him Ans. This whole Argument is of a piece with the foregoing Though therefore it be upon the matter answered already Yet we shall adde this word further That though in one sense it is false to say That we are reputed to have died Suffered in Christ viz physically yet in a legal sense it may be admitted as a truth that Beleevers who now by faith are in Christ of His Body are accounted reputed to have suffered in Christ their Head Surety Publick person therefore are now dealt with as such Hence they are said to be crucified with Christ to be dead buried with Him to be risen with Him Rom. 6 4 5 6. Ephes. 2 5 6. Col. 2 12. Yet it will not follow hence that in a legal sense Christ can be said to have sinned in us for we were not His Representative or Head Though the debtor may be said in Law sense to have paid his creditor in his Suretys payment Yet the Surety cannot be said to be contracting debt in the debtor for the debtor's deed cannot affect him untill he voluntarily submit himself to be Surety where may be after the debt is already contracted by the debtor And to say in this Law sense that Beleevers Suffered in Christ doth not weaken the ground of our justification absolution Acceptation Healing as is manifested above unless we turn Socinians then upon this same ground we
whoso ever beleeveth in Him shall receive Remission of sins 2. It is the way which all the Ancients took found to be a saife sure way therefore it should be to us a way worthy of all acceptation Abraham beleeved God preaching to him the Gospel the object of his faith or the summe substance of the Gospel that is the Righteousness of Christ was imputed to him thereby he was justified so doth Paul clear the matter to us Rom. 4 1 2 3. What shall we say then that Abraham our father as pertaining to the flesh hath found c. for if Abraham were justified by works he hath to glory but not before God for what saith the Scripture Abraham beleeved God it was counted to him for righteousness And if we enquire what this was which Abraham did beleeve or where in was it that he beleeved God Paul tels us Gal. 3 8. That it was the Gospel And the Scripture fore-seeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying in thee shall all Nations be blessed Now though these words in thee shall all Nations be blessed be not expressly repeated Gen. 15. where it is said that Abraham beleeved God it was imputed to him for righteousness Yet this was the chiefe principal part of that promise of multiplying of his seed was therefore both before this time mentioned together with that promise Gen. 12 2 3. twice there-after to wit Gen. 18 18. 22 17 18. And further this is called the Covenant which God made with the fathers Act. 3 25. and therefore it must have been the chiefe thing which Abraham's faith did fix upon who is therefore called the Father of the faithful as being the Father of many nations Rom. 4 16 17. And this is the sure promise that is made sure to all the seed must be laid hold on by faith Rom. 4 16. And upon this account Abraham is said to have seen the day of Christ to have been glad Ioh. 8 56. And as Abraham took this way so did others take it before him such as Abel who by faith offered unto God a more excellent Sacrifice than Cain by which he obtained witness that he was righteous Heb. 11 4. And Enoch who pleased God by Faith and Noah who became heir of the Righteousness which is by faith Heb. 11 5 6 7. So David under the Law describeth the blessedness of the man unto whom God imputeth Righteousness without works c. Rom. 4 6 7 8. Psal. 32 1 2. This then being such a paved way we must close with it and seek after no other 3. This way is by getting or putting on a Righteousness with which God will be well pleased and with which alone he is will be satisfied for it is called the Righteousness of God Rom. 3 21 22. And the Righteousness which is of God by faith Phil. 3 9. as being not only a Righteousness which God hath found out who knew best how to bring about the Salvation of his chosen ones to his own glory which alone will be acceptable to Him but as being also the Righteousness of one who is God even of Jesus Christ God-man the Saviour Cautioner and this is made over to beleevers imputed to them and they receive it by faith that it may become theirs and they may stand before justice clothed with it thereby answere all that Law justice can say against them or lay to their charge Can sinners finde out fall upon a Righteousness more excellent in it self or more pleasing or satisfying unto God whereupon a distressed soul pursued by justice and the â—errours of the Lord can with more confidence rest and relye then this is which is the Righteousness of God the Righteouness wrought by him who was and is the Fathers equal God over all blessed for ever and is Lord our Righteousness Ier. 23 5. is made of God to us Righteousness 1 Cor. 1 30 What can sinners invent that can once be compared here-with Can any thing which they themselves can do yeeld more ground of Peace Confidence No certainely 4. This way demonstrateth both the Justice Mercy of God so a way wherein the Lord hath given a great demonstration of his wonderful Grace Mercy and a way also wherewith justice is fully satisfied This the Apostle doth fully declare Rom. 3 24 25 26. being justified freely by his grace through she redemption that is in Iesus Christ. Whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness to declare I say at this time his Righteousness that he might be just c. And this should commend it higly unto us that when neither Angel's nor men could have found out a way how Mercy Grace might have shined forth in the Salvation of poor sinners with all how Justice should have had satisfaction the Infinite Wisdom of God hath found out this way whereby Justice and Mercy are no more as it were at odds but concurring to the justification of a poor sinner Whatever way else we take should we with these Micah 6 7. come before the Lord bow ourselves before the high God should we come before him with brunt Offerings with calves of a yeer old It were all in vaine He would not be pleased with thousands of rams nor with ten thousands of rivers of oil Should we give our first born for our transgression the fruit of our body for the sin of our Soul What would that avail It could be no Satisfaction to Justice the Lord would not be just in justifying such sinners 5. The sad disappointment that such as took another course to the end they might be justified Accepted have met with should be as an hand upon the margine to us to beware of tradeing in the footsteps of their folly lest we fall into the same pit of ruine We read Rom. 9 31 32. that Israel which followed after the Law of righteousness did not attaine to the Law of righteoâ—sness Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling stone They were at much paines to follow after the Law of Righteousness thinking thereby to attaine unto Righteousness so to be justified but after all their paines travail they did misse their mark came short of what they projected They would not take the way of Faith they would not by faith lay hold on Christ and put on His Righteousness but they stumbled at that stumbling stone they sought after a Righteousness by their own works which they supposed were the works of the Law but were not so indeed for they sought after the Law of Righteousness but as it were by the works of the Law And therefore they could not reach their intended end how confident so ever
for answere to clear up the matter in hand more we say 1 Pardon of sins is not adequatly the same with Justification nor the whole thereof but at most a part or rather a partial effect in justification the person is constituted Righteous and declared such and thereupon hath his sins pardoned and a Right to the purchased reward and he is thus made declared Righteous through the Mediators Surety-Righteousness imputed to him and laid hold upon by faith 2 When a person is justified he is at once and for ever freed from the punishment due from the Law from vindictive justice for the broken Covenant the Obligation to punishment required by vindictive justice is taken away and dissolved Christ having fully born that Punishment and satisfied that demand of Justice they in through him are delivered from the Curse and the maledictory sentence 3 Hence all their sufferings afflictions here being no part of the Curse nor of Satisfaction to divine vindictive justice nor of the Condemnation threatned how ever they be materially evil and Fatherly Chastisments or Punishments yet are no effects of Law-vengeance nor parts of vindictive Punishment and so cannot give ground to inferre an imperfect Pardon or an imperfect Justification 4 Nor must we call them any part of the Punishment threatned by the Law remaining yet unremoved for that would make them parts of the Curse and yet Mr. Baxter Confess p. 125. conceiveth it fittest to say that beleevers are freed from the curse are not under it and addeth his reasons there And the consequence is clear because what the Law threatneth as such belongeth to the Curse for the Law saith Cursed is every one that continueth not in all things which are written in the book of the Law to do then Gal. 3 10. Deut. 27 26. And therefore every Punishment that is a punishment of the Law must be part of the Curse So if the Punishments or Afflictions that the Godly are now under be part of the Curse that is yet remaining unremoved or of the Punishment as Mr. Baxter there p. 124. saith it will inevitablie follow that beleevers are yet under the Curse and not wholly delivered there from and as to these outward afflictions many of the truly Godly shall be more under the Curse then several of the wicked and if they be under any part of the Curse how can they be pronunced Blessed how can they be said to be Redeemed from the Curse of the Law how can Christ be said to have been made a curse for them how shall their sufferings not be a part of Satisfaction to Vindictive justice Shasl not they be in part Satisfiers for themselves Shall not they then be beholden to Christ only in part How shall then these Afflictions flow from love run in the channel of love and work-out their good through grace love if they be any real formal parts of the Curse Shall not the curse then be a part of the blessedness of the Saints and of their bequeathed portion which they may owne as theirs as well as they may owne life Shall not the curse or a part of the curse separat from the Love of God and of Christ What I pray will if that do it not and yet the Apostle tels us Rom. 8 33. c. that afflictions cannot do it nor death it self How can any part of the curse work for us a far more exceeding eternal weight of glory and yet Afflictions do that 2. Cor. 4 17. The curse will not conforme us unto Christ yet afflictions will and do Rom. 8 29. 5 Even as to the remnants of the body of death that cause the godly to groan and cry out Miserable man c. if we consider them as an Affliction we cannot say that they are a remanent part of Law-vengeance of Law-punishment or of the curse threatned in the Law for then they should be effects of God's hatred towards the Persons of pure vengeance and of juridical judicial Wrath Anger and were not capable of Sanctification to their spiritual advange and Beleevers upon this account could not be said to be delivered from the Law and dead to that wherein they were formerly held as they are Rom. 7 6. for they who are under the Curse and under such an especial part or Effect thereof cannot but be under the Law and that as a cursing Condemning Law Gal. 3 10. Nor could the Apostle inferre as he doth after the mentioning of the sad wrestlings that the godly have with the body of death Rom. 7 15. c. that there is now therefore no Condemnation to them that are in Christ Rom. 8 1. for this would not follow from their being really properly under such a great part of the Curse Sure this cannot but be derogatory unto the perfect Satisfaction made by Christ seing hereby there is in some measure a Satisfaction made unto the justice of God and it was the end of Christ's suffering satisfaction to deliver his people from the curse of the Law in whole and in part from that penalty threatned in the Covenant of works Christ was made a curse for us and thereby did redeem us not in part only but wholly from the curse of the Law and this penal Law Mr. Baxter must understand pag. 127. Confess or he speaketh not to the purpose Nor can I say with him ibid. p. 119. that every threatning is it in one sense the execution in another that is commonly called the curse of the Law for the execution of the Law upon any person is inconsistent with loving-kindness towards that person but so is not every threatning nay nor the execution thereof upon beleevers as we see Psal. 89 30 31 32 33. Nor could these executions of threatnings be said to flow from Love contrare to Revel 3 19. Heb. 12 6. Prov. 3 12. for there is no fatherly Love in executing of the Curse CHAP. XXI Justification is by Faith what this Faith is how it is wrought HAving thus spoken unto laboured to clear up the Nature some causes of this life of â—ustification we come in the next place to speak to the following part of the Text. Where the way how this life of justification is brought about and attained is pointed forth when it is said The just shall live by faith Faith we see is here mentioned as that which interesseth us in this privilege of life Whence we see 1. That no man is made partaker of the life of Justification before Faith or that untill souls exercise faith they are without this life of Justification Some talk of a Justification from Eternity thus confound Justification with Gods love of Election or with Gods decree purpose to justifie Some speak of Justification of all in the death of Christ but neither is this to be admitted if we speak of actual Justification It is true Christ did when he laid down
the full price of Redemption conforme to the Eternal compact betwixt Jehovah Him make an absolute actual purchase of all those that were given to him to be saved did buy purchase all the Favours Blessings Privileges for them which were afterward to be actually bestowed in the time after the way methode condescended upon by Jehovah the Mediator I am here speaking of such as came to have a being in the world after Christ had in the fulness of time come laid down the price not of those who lived before when Christ's death Satisfaction had only a Moral being yet full efficacie to produce the same saving effects on beleevers and though in this respect all the Elect may be said to have been virtually justified when Christ laid down the actual price and was justified from all the charge of their debt that was laid upon him as in some sense it may be said that all the Elect were virtually Justified in Him when he undertook to make satisfaction for their debt yet there is no actual Justification before Faith according to the Scriptures that speak of justification of adoption of Sanctification by Faith shewing that these Benefites Privileges follow Faith as to their actuall being though they were from eternitie decreed as was also Glorification were actually procured by Christs death in which respect as also in respect of Christs undertaking or substituting himself in the room of sinners they may be said to have been virtually Sanctified Glorified even then It is true that before Faith the justification actual of the Elect is every way secured all things tending thereunto are concluded firmly laid all the other anteceding causes are existent before Faith for Christ is appointed substitute Mediator Christ hath accepted undertaken the work of Mediation He is come in the fulness of time hath laid down the full price The Father is satisfied with the price paid The Father laid upon him the iniquity of all the Elect He hath born it made full satisfaction therefore he is accepted of the Father as Head of the Elect justified possessed of glory so as they may be said to be risen with him in heavenly places to wit virtually meritoriously all this before faith Thus God was in Christ reconciling the Elect world unto himself not imputing trespasses unto them because he imputed them to Christ made him sin who know no sin this before the word of Reconciliation ministred by the Ambassadours of Christ hath wrought them up unto God by faith 2 Cor. 5 18 19 20. And this I think was more then what Mr. Baxter saith confess pag. 225 226. to wit that he was providing a sufficient remedie for the pardon of it if they would accept of it freely given for the world here spoken of is the world of the Elect though he think otherwayes ibid. the Lords not imputing their sin unto them was more then his not dealing with them according to the desert of their sin but in mercy for as yet many of them had not a being and so were not capable of being dealt with according to the desert of their sin but it importeth what is more emphatically expressed thereafter vers 11. to wit that God was laying their sins on Christ ' and making him sin as to its demerite or guilt for them that they might in due time be made the Righteousness of God in him Yet notwithstanding of all this actual justification Reconciliation is not before 〈◊〉 as is clear from many passages of Scripture asserting our justification life to by faith Rom. 1. 17. 3. 28. 9 1. Ephes 2 8. Gal. 2 16 20. Ad it cannot be said to evite the force of these the like Scriptures that this is to be understood only of justification as to our feeling sense apprehension for the case which the Apostle proveth all to be into before justification in his Epistle to the Romans Chap. 1. 2. 3. is such as cannot consist with a justified state as to be under sin Rom. 3 9. to have their mouth stopped be guilty before God vers 19. But it is manifest that many who are now not under the Law nor under sin but delivered from under both yet may do want the sense feeling of their justification doubt thereof And beside this crosseth the whole scope of the Apostle in proving justification by faith which is to evince that justification is not by the works of the law or the works of Righteousness which we do so that the justification whereof the Apostle speaketh cannot be by works but by faith alone but the manifestation of justification to our sense consciences can well be by works as Iames sheweth proveth Chap. 2. Works can contribute unto this but not unto that justification whereof the Apostle speaketh in his Epistles to the Romans Galattans which is justification in the sight of God That justification is not before faith is manifest from the condition which the Scripture telleth us such are into who have not yet beleeved for if that condition be such as is inconsistent with a state of justification Reconciliation there can be no justification before faith now the Scripture telleth us that such as beleeve not are condemned Ioh. 3 18. dead in trepasses sins children of wrath Ephes. 2 1 2 3. Without Christ without God in the world strangers from the Covenants of promise Ephes. 2 12. have made God a liar 1 Ioh. 5 10. cannot please God Heb. 11 6. By all which many like passages that might be cited it is manifest that before faith there is no real justification Faith is required in order to adoption Remission of sins and therefore must be before justification Ioh. 1 12. Act. 10 43. Gal 3 26. Act. 13 38 39 of 26 18. But enough of this seing M. Baxter hath abundantly confuted it in his Confess pag. 229 c. Some move this Objection If we are justified by faith then faith is in order before justification consequently the act is before the object whereas on the contrary the act depends upon the object not the object upon the act Thus Bellarm◠de justif lib. 1. c. 10. disputeth against the assertion that maketh the special mercy of God to be the object of justifying faith wherein the ground of the whole debate lyeth in a mistake of that special mercy of God and whatever mistake may be at least as to expression in the assertion which Bellarmine opposeth yet Bellarmius Opinion can no way be owned who doth so defend the object of faith as that he maketh justifying faith to be nothing but Historical Faith Learned grave Mr. Norton in his Orthodox Euangelist Ch. 14. p. 314. in answering this objection distinguisheth betwixt the being of justification our being Justified or betwixt justification in
abstracto i. e. without the receiving subject thereof in concreto i. e. together with the beleever The first which signifieth Remission of sins and Righteousness to Acceptation prepared though not yet conferred upon the Elect he saith hath a being before Faith and so the object is before the act though the ather be after faith But I conceive there is no great necessitie of this for answering of the argument if any should propose it to evince justification before faith and Bellarm. adduceth it not to this end as we saw for I see no ground to assert justification to be the object of justifying faith as if in order to justification we were called to beleeve that we are justified and that our sins are pardoned as was said above And as for this justification considered in the abstract which is said to have a being not only in the Purpose of God but also in the Covenant between the Father the Mediator in the Purchase of Christ not only is it not called justification in Scripture but also in so far as it is the object of faith as all other revealed truthes are it is of the elect in general and not of this or that particular person so that though justifying faith may beleeve that God Purposed Christ Purchased the Covenant of Redemption did expresly containe the justification of the Elect yet it doth not beleeve in order to the mans justification that he in particular so was justified either in the Purpose of God or in the Purchase of Christ or in the Covenant betwixt Iehovah the Mediator nor is this Faith called for because this object is not a revealed truth Yet this same justifying Faith is of that Nature as to produce afterward reflecting acts whereby the man may see his own justification be perswaded of it in truth hence also be perswaded that the Lord Purposed to justifie him in particular that Christ Purchased his justification in particular and that it was an article of the Covenant of Redemption that he in particular should be justified 2. While it is said That the just liveth by faith we see that faith is the way whereby persons come actually to live the life of justification and hence it can not it self be the matter of their life What interest properly faith hath in this affaire must be debated afterward to wit whether it be properly imputed as the matter of our Righteousness or only be to be considered as an Instrument or as a Condition how so 3. We see That this living by Faith proveth that there is no justification by works in the sight of God whence it is manifest that faith here cannot be considered as a work of the Law or as a duty enjoined by the Law or under any such consideration 2 That works have no interest as a cause or condition with Faith in justification 3 That the life of justification as to its continnation is by faith and by faith as opposite to works for the just or the man already justified liveth by faith This being also questioned we will have occasion to speak more to it afterward 4. While it is said the just liveth by faith it is considerable That this faith in its kinde and not in such or such measure is here said to be the meane whereby persons come to live the life of justification So that this true Faith how weak so ever is the only mean of interessing a soul in this privilege of justification This will give occasion to speak of the object of this justifying faith which will help to cleare the nature of it Our larger Catechisme qu. 72. giveth us such a definition or description of justifying faith that may satisfy us as to most of these difficulties The answere is this justifying faith is a saving grace Heb. 10 39. wrought in the heart of a sinner by the Spirit 2 Cor. 4 13. Ephes. 1 17 18 19. word of God Rom. 10 14 17. whereby he being convinced of his sin misery of the disability in himself all other creatures to recover him out of his lost condition Act. 2 37. 16 30. Ioh. 16 8 9. Rom. 5 6. Eph. 2 1. Act. 4 12. not only assenteth to the truth of the promise of the Gosspel Ephes. 1 13. but receiveth resteth upon Christ and his Righteousness therein hold forth for pardon of sin Ioh. 1 12. Act. 16 31. 10 43. for the accepting and accounting of his person Righteous in the sight of God for salvation Phil. 3 9. Act. 15 11. And this question is none of these particulars wherein Mr. Baxter in his Confess desireth to dissent from the said Catechisme as the next Question is as we shall hear We may hence take notice of these particulars concerning this faith ' whereby it may be known distinguished from what some may mistake for it 1. As to its nature kinde it is saving for all such as have this grace of justifying faith are in the sure way of salvation whatever faith persons may have if they have not this they are not in the sure path of life There is a faith of miracles both Active Passive as we may say that is a faith to do miracles and a faith to receive miracles wrought upon them The first was that which the Apostles had and others who wrought Miracles and is to be understood Mat. 17 20 21. Luk. 17 6. The other is that which some of those had who received miraculous cures as the woman Mal. 9 21 21. and that Man who cried out I beleeve help mine unbeleefe Mark 9 24. and the man of lystra Act. 14 9. and others This in it self considered is not a saving grace Iudas had this faith whereby he cast our devils and had commission to work miracles with the rest Mat. 10 8. Luk. 9 1 6 10. So also the Seventy disciples Luk. 10 9 17 19. And how great a privilege so ever this was yet Christ told them vers 20. that it was a far greater matter and much greater ground of joy to have their names written in heaven whereby he giveth us also to understand that these are distinct different from other and also separable Many saith Christ Mat. 7 22 23. will say to me in that day Lord Lord have we not prophesied in thy name in thy name have cast out devils in thy name have done many wonderful works And then will I professe unto them I never knew you depart from me ye that work iniquity And it is of this Faith that Paul speaketh 1. Cor. 13 2. though I have all faith so that I could remove mountains and have no charity I am nothing Importing that this Faith may be where there is no saving Christian Love There is an Historiâ—al faith that is a beleeving not only of the histories recorded in the word of God but of the whole Revelation of God's minde there yet only
as things historically recorded working up the man in whom it is unto a voluntary profession of that truth This though true in its kinde yet is not saving seing many may have this who are strangers to true saving Faith Simon Magns beleeved thus Act. 8 13. who yet was but in the gall of bitterness in the bond of iniquity vers 23. Many beleeved in the name of Christ when they saw the miracles which he did to whom notwithstanding Christ did not commit himself Ioh. 2 23 24. Christ had many disciples who professed the truth and yet went back walked no more with him Ioh. 6 66. This faith when it cometh no further is but such a Faith as devils have who beleeve there is a God tremble Iam. 2 19. This is the fruitless workless Faith that iames speaketh of Iam. 2 14. that cannot save which he calleth a dead faith vers 17 20. a faith that cannot work with works vers 22. There is a Temporary faith which whether we look upon as distinct from the preceeding historical faith or as an higher measure degree thereof the matter is not much is also different from far short of this saving Faith whereby a man cometh to live the life of Iustification though it hath some effect wrought upon the affections this is the stonie-ground that receiveth the sowen seed Mat. 13 20 21. These are they who hear the word and anon with joy receive it yet have no root in themselves but endure for a while only for when tribulation or persecution ariseth because of the word by by they are offended 2. Every act of saving Faith is not the justifying act of faith or that act thereof whereby we are Justified before God Saving Faith hath many several acts as we may see Heb. 11. Though where ever there are any of the real acts of saving faith that man hath also acted justifying faith yet we may look on Justifying Faith or on the act of faith whereby the soul becometh Justified as some way distinct from other acts of Saving Faith Though by saving Faith we come to understand that the worlds were framed by the word of God Heb. 11 3. not in a meer historical manner but savingly yet that act of saving Faith is not the Justifying act thereof to speak so Though the same Faith by which the Ancients subdued kingdomes stopped the mouthes of Lions quenched the violence of fire c. was that by which they were justified yet these were not justifying acts of that faith that is in order to justification faith acteth in another peculier manner Though it be one the same saving faith whereby a beleever is united unto Christ in order to answer the Challenges Accusations of the Law to free him from guilt condemnation and maketh use of Christ's Right Strength Support c. in times of Darkness Temptations Difficulties yet these acts of the same faith are not the same but may be looked upon as distinct Faith acteth one way on Christ in order to Justification another way in order to Sanctification Faith acteth one way when it receiveth in and another way when it giveth out as it were Faith acteth one way on Christ as Priest and it acteth another way upon him as Prophet as King yet we would know that in all these actings of faith whole Christ is laid hold upon though more expresly explicitly in the uniting act whereby the soul is married unto Jesus thereby becometh one spirit with him There can be no use making of Christ for any end whatsomever untill the soul be united with himself and in every act of faith whereby Christ is made use of for what ever particular mercy the Beleever would have be it Pardon Light Strength Comfort or such like Christ himself is gripped to laid hold on for there is no separating of Him his favours yet the Beleever while gripping laying hold on whole Christ taketh him up under that Relation and eyeth that Office that most neerly answereth to and correspondeth with his present necessity and pointeth forth that good which he is now desirous of so acteth faith suitablie or putteth forth faith in suitable acts as for example when the beleever is troubled with conscience of guilt he runneth to Christ yet in a special manner he goeth to him as Priest eyeth that Blood that only can purge consciences from dead works Heb. 9 14. When he is troubled with Raging Corruptions would have them subdued or would have his hard Rebellious Heart made more soft pliable to God's will he goeth to Christ yet in special manner he eyeth Christ as a King acteth Faith upon him accordingly So when he is troubled with Ignorance Doubts and Darkness he goeth to Christ yet he eyeth him thâ—n especially as a Prophet accordingly acteth Faith upon him Yet we would know that when the Beleever acteth thus in this different manner upon Christ whether as a Prophet or as a Priest or as a King there is no exclusion far less any denyal of the other offices which cannot be because Christ himself consequently whole Christ is alwayes He to whom the beleever goeth though with a more express explicite special application to usemaking of that office work of Christ which most suiteth the beleevers present necessity Now though all these acts of faith be acts of saving faith yet they are not all that act of faith which is or may be for distinctions sake called the Justifying act of faith for this is that act of faith only which the soul exerteth in order to Justification and Absolution from the Curse of the Law 3. This Faith is no product of the power of Nature accompanied with all its advantages elevated to its highest pitch to the highest measure of accomplishments Nature as now corrupted depraved not only will not willingly complye with the designe of Grace in the Gospel but it cannot being nothing but pure enmity to the holy Wayes Counsels of God all its mindings are of the flesh and all the minding of the flesh or the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8 7. Persons deluded by Satan may imagine suppose with themselves that it is so wholly in their power to beleeve that they can exerte that Faith at what time so ever they will But howbeit out of their own mouths such unbeleevers stand convinced condemned for their not beleeving yet the mighty power of God's Spirit must be exerted ere they be brought unto a beleeving frame or their souls be made to look towards Jesus in earnest so as to lay hold on him by Faith Therefore is Faith called the gift of God Ephes. 2 8. There is the working of the might of God's power requisite unto beleeving Ephes. 1 19. Such then as have not the workings of the
the end he may be brought to act Faith on the offered mediator Mediation accept thereof as his only Cure Remedie 7. So that when the Spirit worketh up the soul to beleeve he causeth him sweetly acquiesce in the way of Redemption revealed in the Gospel and to count it a faithful saying and worthie of all acceptation that Christ Jesus came into the world to save sinners 1. Tim. 1 15. and to comply sweetly with the designe thereof in all points and for that end to close with Christ and to accept of him upon his offer and particularly to rest upon him and his Righteousness revealed in the Gospel as the only ground of their hope peace This being the thing that their soul longeth after to wit how they shall get guilt taken away they be clothed with a Righteousness wherein they may with confidence appeare before God the Spirit of God when working the soul up to a compliance with the remedie held forth in the Gospel causeth them accept of Christ as made of God unto them Wisdom Righteousness Sanctification Redemption and every such soul to say In the Lord our Righteousness have I Righteousness In him alone will I look for Pardon Acceptance Reconciliation life on him alone will I roll my debt there will I rest in hope 8. Therefore this Faith though it bring the soul unto Christ as the only Redeemer and is the mans clasping his armes about him embraceing him as all his Salvation rolling all his weight upon him yet it looketh to in a special manner eyeth the Satisfaction Merites Righteousness of Christ for that is it which the man mainly now standeth in need of Justice must be satisfied saith he my sins must be pardoned I must be accepted in favour with God I must have a Righteousness where with my sins may be covered and the month of justice of the Law of my challenging conscience may be stopped whereby I may have Right to life and this being held forth in the Gospel Faith bringeth the soul to a resting on this Righteousness of Christ that he may be found in Christ not having his 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 9. This is to beleeve on Christ Ioh. 3 16 36. Act. 16 31. faith in his blood Rom. 3 25. Thus the soul refugeth it self from the storme of wrath under the wings of Christ and hideth itself as it were in him from the avenger of bloud the wrath of an angry God purseing for a broken Law And here the Man abideth hid in Christ and eleaveth to him as being glued to him and utterly unwilling to be separat from him or to appear without his garment of Righteoâ—sness which faith fasteneth on the soul and the man by faith trusteth to this way and resteth upon it with full confidence nothing doubting of his saiftie thereby 9. By this we see how the way of justification by Gospel-faith serveth both for setting forth the Glory of God the Riches of Free Grace and for abaseing of Man as also for secureing of Life unto the Beleever for 1 Hereby the Man is convinced of his guilt declareth himself to be guilty for he his guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3 19. he is made speachless knowing nothing to speak in his own defence nor no apologie to give in his mouth is stopped and he can say nothing but cry out guilty I am a childe of death the Lord is Righteous should he damne me for ever I must justifie him when he speaketh and cleare him when he judgeth Psal. 51 4. 2 Hereby the Man pronunceth sweareth himself poor bare he forsaketh all and renunceth all that formerly he had any eye upon or confidence in counting them losse dung as Paul did Phil. 3. He proclameth himself Empty Lost Naked and declareth he hath nothing that he can leane to within himself He accounteth all his former Righteousness to be nothing but rotten rags and filthy rags and Professeth that he knoweth nothing within himself wherefore or whereupon he can expect Reconciliation with the Lord and to be Accepted of him 3 Thus all ground or occasion of boasting or of glorying before men is taken away from the beleever Rom. 3 27. 4 1. 4 Thus the glorious beauty of free Grace shineth forth Therefore it is of faith that it might be of grace Rom. 4 16. Grace here appeareth in its own glory when free grace without us contrare to our demerites doth all provideth the Sacrifie accepteth of the same in their behalfe for whom it was offered up bringeth them to the actual participation of the fruites and effects thereof by working up their hearts to a satisfaction in it to a resting upon it all this freely out of free Love It is corruptly said by the fore mentioned Author of that discourse of the two Covenants pag. 42. that Grace appeareth in the Lord 's making Faith the condition of the promise in that great things are promised upon such a possible practicable easie condition as faith is considering the meanes and assistance promised by God to work it for this spoileth Grace of its Glory when Man is looked upon said to be the principal author of saith as he is upon the matter said to be when all that God doth is but called assistance and at least the man may challenge as his owne no small share of the Glory of acting Faith and of going so great a length in the way to Faith without any more assistence than he hath need of to eate his meat when hungry and of going on his own feet to the very place where God stood ready to lend him a hand to help him forward Not to mentione how this altereth the whole Nature of the Covenant of Grace making it nothing but a new edition of the old Covenant of works 5 It is of faith to the end the promise might be sure to all the seed Rom. 4 16. When all the business is wrought as it were to our hand and nothing more requisite to interesse us in the noble Effects of all than our consent this also is wrought by the Spirit of God conforme to the Covenant of Redemption can a more ensureing way be imagined Alas what ground of Confidence or of Certainty can the Arminian Socinian way followed by the formentioned Author give to a poor soul When all is made to hang upon the tottering inconstant will of man who hath no more from God but some common assistances standing ready to attend him if he advance so far his alone without them when he hath gotten them to day may run back undo all againe to morrow Apostatize for ever for this also is a part of that Gospel that this man will teach us pag. 135. if we
we never read that we are said to be justified by Love or by Patience or by Hope or any other but alwayes by Faith This certanely must instruct us that Faith here hath a peculiar and singular interest must be considered as looking to Christ in a different way from Hop Love which also have Christ for their object or Christ must be the object of Faith in another manner under some other consideration than he is the object of other graces 12. It is also considerable that it is simply said the just man liveth by faith or we are justified by faith and not the just man liveth or we are justified by a strong faith or by a faith continueing to the end Though it be true that a true lively Faith is of that Nature that it will continue to the end and will grow yet we may not say that only a strong Faith or a Faith as continueing to the end is the condition of the Covenant or of Justification for hence it would follow that as no man of a weak yet true and sincere Faith could be said to be Justified so no man could be said to be Justified untill his Faith had endured to the end which is contrary to Scripture speaking of beleevers while in their infancy as justified adopted as partakers of or at least as having a Right to the consequences of Justification such as Pardon Peace Glorying in Tribulation and Comfort c. The promise granteth Justification and Adoption to Faith that is of the right kinde no mention is made of that Qualification thereof He that beleeveth is passed from death to life and shall never die c. Ioh. 3 36. Ioh. 3 16 18. Ioh. 1 12. If the meaning of such as make Faith as continneing to the end the condition of the Covenant and of Justification were this That Faith as continued in to the end is the Mean of Continuance in the Covenant and in the state of Justification they should speak truth for the just liveth by faith first last as by Faith they are brought into the estate so by faith they are continued therein Faith maketh the first Union Faith continueth it But of this we shall have occasion to speak more afterward 13. This faith is not one single act of the soul nor seated in one faculty The various things spoken of it in Scripture and the various objects it acteth upon and is exercised about and the various and different necessities which beleevers stand into with the corresponding uses which faith serveth for in these necessities cleare it to be no one single act of the Soul I would rather call it the act of the whole Soul than the act of any faculty whatsomever CHAP. XXII Our act of Faith is not imputed to us a Righteousness Wproceed now to cleare at some further length several Particulars touched in the foregoing Chapt. contributing to the explication of our Justification by Faith The first great Question anent Faith is whether it be imputed unto the Beleever as his Righteousness whereupon he is justified Adversaries to the truth both Socinians Arminians do plainly assert that our faith or that grace of faith is the very thing which is imputed to the Beleever for his Righteousness They are all convinced that the sinner must be clothed with a Righteousness some way or other in some sense or other ere he can be Justified for the Lord is Righteous will not justifie the wicled that is such as have no Righteousness and being willing to yeeld to the imputation of the Righteousness of Christ they substitute in place of Christ's Righteousness Faith properly taken or our act of Beleeving as is it performed by us in obedience to the Gospel-command Socinus de Serv. lib. 4. c. 4. Cum igitur c. i.e. seing he teacheth by the example of Abraham that Righteousness is imputed when can doubt that nothing else can hereby be under stood but that we arerighteous before God because it hath seemed good to the Lord to account our faith in place of Righteousness And thereafter That faith is imputed unto righteousness is nothing else than that faith is accounted to us in place of Righteousness but not that the Righteousness of christ is imputed to us cap. 11. Themselves say that that saith justifieth not by its proper worth but because it apprehendeth Christ But that apprehension of Christ of yours is a meer humane fiction a most vaine dream And when we read that faith was imputed to Abraham for Righteousness or unto Righteousness we have no reason to think that mention is there made of the Righteousness of another when it is manifest that he is speaking of his own In his dial de Justis f. 14 15. he tels us that faith is by God imputed to us for Righteousness he accounteth that in place of Righteousness faith is in very deed that whereby the Scripture witnesseth that we are justified that is accounted Righteous before God have our sinnes pardoned This faith maketh us acceptable unto God unto eternal life And in not ad dial f. 27. Nothing else was said than that faith is accounted to us of God imputed for Righteousness that that faith is truely in us who will deny seing these words are said to exclude the Imputation of Christ's Righteousness The Arminians do homologate with the Socinians in this Arminius himself cont Perkins faith expresly that faith it self is imputed to us in Praf ad Hyppolit this faith he is my opinion about justification that faith that alone is imputed unto Righteousness that by it we are justified before God absolved from our sins and accounted righteous pronunced declared by God giving sentence from the tribunal of grace Some blaine ine for saying that the act of faith it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed unto Righteousness that in a proper sense not metonymically I say faith is imputed unto us unto righteousness for Christ for his righteousness sake He owneth the same decl Sent. ad Ord. f. 65. 66. in Resp. ad 31. Artic. f. 152-154 John Goodwine in his Treatise of Justification Part. 1. Ch. 2. asserteth the same most considently from Rom. 4. whose reasons hereafter shall be examied The same purpose he prosecuteth Part. 2. Ch. 6. answering the arguments of the orthodox against that imputation which shall be considered in due time Mr. Baxter in his Confess pag. 18 19. Excepteth against some words in our larger Catechisme Confession of faith to wit that it is denied that the grace of faith or any act thereof is imputed for Justification unless it be thus understood that our faith is not imputed to us as being in stead of a perfect Righteousness of Obedience to the ends as it was required by the Law of works nor is our faith the matter or the meritorious cause of the remission of our sin or of our right to
the Beleevers score and this indeed is no act of just debt but of grace 7. Againe as was said above if Faith properly taken or the act of Beleeving be imputed for Righteousness God should not be the justifier of the ungodly nor could Faith act upon God as such with truth And yet the Apostle tels us here expresly that Faith acteth upon God as one that Justifieth the ungodly He who hath a Righteousness in himself is no ungodly man and God justifying a righteous man could not be said to justifie the ungodly But if we take faith here for the object of faith or for the Righteousness of Christ which faith fleeth unto and layth hold on all is clear harmonious for then that man is not a worker but beleeveth he beleeveth on God that justifieth the ungodly that is one that hath no Righteousness in himself but must have it elsewhere even imputed to him and bestowed upon him through Faith when he thus heleeveth or layelh hold on Christ's Righteousness this Righteousness which by faith he leaneth to is counted on his score for Righteousness he is thereupon justified 8. Leaving what was formerly adduced against this glosse from vers 6 7. 8. of this Chapter Chap. XVIII we shall see what other passages in this chapter will say against it The Faith that was reckoned to Abraham for Righteousness when he was in uncircumcision vers 9 10. is the same with the Righteousness of faith which he had being uncircumcised vers 11. But this Righteousness of faith is not his act of Beleeving nor Faith taken properly as an act of Obedience but the Righteousness of the promised seed of the woman in whom all Nations of the earth should be blessed embraced by faith for it is this and not the meer act of beleeving that was sealed by the signe of Circumcision vers 11. for this Sacrament was a seal of the Covenant we know Sacraments seal the whole Covenant all the promises thereof to such as beleeve never seal our Faith or the like to be our Righteousness 9. The same that was imputed to Abraham for Righteousness will be imputed to all beleevers vers 11. But that is not the pure act of Beleeving for Abrahamt act of Beleeving was a strong act and is declared and explained to be such but every beleever who yet must be justified hath not such a strong act of faith as Abraham had And we cannot say that some are lesse some are more justified because the faith of some is weak and the faith of others is strong and yet this must be said if the act of Beleeving be imputed for a Righteousness for the Righteousness of one shall be greater than the Righteousness of another their Justification must hold correspondence with the ground thereof 10. That which was imputed to Abraham will be imputed to all beleevers for a Righteousness vers 11. must be a Righteousness which such have imputed unto them who do beleeve for it is added that he might be the father of all them that beleeve though they be not circumcised that righteousness might be imputed unto them also Abraham had Righteousness imputed to him or reckoned upon his score through faith while he was uncircumcised that he might be the Father of Beleevers among the Gentiles to whom also when they beleeve a Righteousness will be imputed as it was to Father Abraham 11. It is againe called vers 13. the Righteousness of faith through it he sais the promise was to Abraham to his seed but the promise is not through faith as an act of virtue obedience in us for then it should be through the Law but as the promise was made upon the account of the Righteousness of the promised seed our faith can not be said to procure or purchase the promise so its application is by Faith laying hold on gripping to that Righteousness 12. If faith properly taken were imputed it should be made void the promise of none effect they that are of the Law should be heires for faith taken properly for the act of Beleeving belongeth to the Law when it is made our Righteousness it is opposite to the free promise for what is promised or given upon the account of Righteousness or any thing within us is not a free gracious promise And when a free gracious promise is taken away all the right use of Faith is taken away so Faith is made void for the very essence of justifying faith lyeth in looking to laying hold on leaning to a free gracious promise 13. The Apostle vers 15. proveth that they who are of the Law cannot be heirs consequently that Faith or the act of Beleeving cannot be imputed for Righteousness as it is our act done in obedience to the Law by this reason because the Law worketh wrath c. And this also maketh against the Imputation of faith properly taken because that is an act of obedience to the Law cannot become our Righteousness being Imperfect consequently not conforme to the Law which requireth Perfection in all duties or other wayes threatneth wrath And if any shall deny this of faith viz. that it belongeth to the Law they must say that there is no Law for it consequently that not to beleeve is no sin for the Apostle addeth where no Law is there is no transgression 14. The ground of the free promise is that which must be Imputed and laid hold on by Faith But that cannot be Faith properly taken as our act for then the promise should not be of grace as it is expresly said to be vers 16. nor should it be sure if it depended upon our faith not upon that which faith laith hold on These things beside what was mentioned before from this same Chapter vers 6 7 8 23 24. may satisfie us in this matter and sufficiently evince that it is not the Apostles meaning that Faith properly taken as our act or our act of Beleeving is imputed unto Righteousness but that the Object of Faith or the Righteousness of Christ laid hold on and applied by Faith is that Righteousness which is reckoned upon the beleevers score Let us now in the next place see what the Adversaries say to make us beleeve that Paul saith Rom. 4. That our very act of Beleeving is imputed to us for Righteousness that thus the Apostle must be understood not as meaning the object of faith or the righteousness of Christ. The forecited Author Iohn Goodwin of Iustifie Part. 1 Ch. 2. adduceth some grounds for his glosse which must be examined His first ground is the letter of the Scripture that speaks it once twice yea a third a fourth time vers 3 9 22 23 24. Certanely saith he there is not any truth in Religion not any article of â—he Christian beleefe that can boast of the letter of the Scripture more full expresse
pregnant for it Ans. We finde it only twice said in express termes that faith is counted for Righteousness vers 5. and againe vers 9. that faith was reckoned to Abraham for Righteousness It is then too widely spoken when he saith that there is not any truth in Religion nor any article of the Christian Faith that can boast of more full expresse pregnant letter of Scripture yea even though it were as oft as expresse as he allegeth but we must let many such confidente expressions passe with him 2 The question is not touching the letter or the words but the true meaning if a truth be but once delivered in the Scriptures it is sufficient to command our faith but words never so oft repeated when corruptly glossed yeeld no foundation to faith We know what Papists say of these words This is my body which with them is as full expresse and pregnant a proof of their dream as this passage of Paul's is of our Adversaries fancies And we know what Arrians say of these words My Father is greater than I And yet their false glosses cannot be embraced for truthes let them boast of expresse Scriptures never so much And what errour I pray or heresie is it that doth not pretend to the like Let us see his next ground 2. Saith he The scope of the place rejoiceth in the Interpretation given I grant indeed that this is a good rule or interpreting of Scriptures for it is as a sure threed to lead us through many labyrinths But which is the miserie many imagine that to be the scope of the place which is not so indeed thus pervâ—rting or mistaking the scope they must needs pervert all Yet let us see how he would make the scope contribute to his Notions The Apostles maine drift saith he was to hedge up with thornes that false way of Iustification which lay through works legal performances with all to open and discover the true way of justification that is to make known what they must do what God requireth of them to their justification that is as Ioh. 6 28 29. faith or to beleeve in the proper formal signification not the righteousness of Christ this he required of Christ himself he requireth our faith in Christ himself nos in his righteousness Ans. Paul's scope is indeed to hedge up all Justification by the Law or by the works thereof in subordination to this other of shewing that in the Gospel the Righteousness of God is revealed from faith to faith Rom. 1 17. And therefore he cannot speak for the Imputation of Faith in its proper formal signification for that is a work commanded by the Law of God the Imputation thereof is expresly alledged by our adversaries to shoot out the Righteousness of God which is revealed from faith to faith 2 To say that the Apostle here only requireth faith in Christ and not faith in his Righteousness in order to Justification is either to divide Christ his Righteousness or to give us an Historical Faith in stead of justifying Faith that is such a faith in Christ as is the faith of any other truth revealed in the Scriptures such as the creation of the world And this is indeed to make a fundamental Alteration in the Gospel Covenant to destroy the true Nature of Justifying faith 3 It is true the Apostle is withall shewing what we must do in order to our Justification but this no way impeacheth the interest of Christ's Righteousness as the formal ground of the Justification of the ungodly but rather establisheth it for he sheweth that we are not now Justified by our doing or working but by the Righteousness of Christ imputed to us received by Faith 4 Though God doth not require of us the performance of the Righteousness of Christ yet he requireth of is that we lay hold thereupon and be covered therewith by faith that under that rob we may appear before our judge for to this end is Christ made of God unto us Righteousness and is become the Lord our Righteousness 1. Cor. 1 30. Ier. 23 6. And he requireth of us that we renunce all our own Righteousness in this affaire acknowledge the Righteousness of Christ the only Righteousness upon which we are to be justified and therefore he willeth us to say that in the Lord have we Righteousness Esai 45 24. He is pleased to add Therefore for Paul to have said that the righteousness of Christ should be imputed unto them had been quite beside his scope Why so His telling them what was required of themselves maketh nothing against this but doth rather confirme it for when faith is pressed upon us it is clearly supposed that the Righteousness of Christ is Imputed this being the peculiar work of faith as justifying to bring in put on Christ's Righteousness and so where our Redemption or Justification by Christ is mentioned faith though it be not expresly mentioned is to be understood as the Mean or Instrument whereby the same is applied to us as also the Redemption Righteousness of Christ is to be understood where Justification by faith is only expressed And as sometimes we finde both expresly mentioned so both are most emphatically comprehended and included in that expression now under consideration Such a glorious firme connexion is betwixt all these Causes of our Justification such a beautiful harmonie of grace that as they cannot be separated so the deforming misplaceing or any way altering of any one piece thereof destroyeth the harmonie darkeneth the beauty of the whole In the third place he argueth against faiths being here taken Tropically or Metonymically to this end adduceth these confiderations 1. It is not likely that the Apostle in this great weighty point should time after time in one place after another without ever explaining himself through out the whole disputation use such an harsh uncouth expression or figure of speach as is not to be found in all his writting beside nor in all the Scriptures Ans. Figurative expressions are neither harsh in themselves being rather emphatically explicative and more forcible upon the understanding as to the uptaking of these mysteries nor are they strange uncouth to the Apostle even in this matter as might be abundantly evinced almost as to every expression used in this matter or at least as to such expressions as are about the maine parts thereof Let any read Paul's writtings on this subject here his Epistle to the Gallatians he shall finde this true almost in every Chapter But it should satisfie us that the Holy Ghost hath thought fit to expresse the matter thus that to prevent mistakes he hath given both here elsewhere abundance of clear plaine and down right expressions for a supply as hath been shown above so as none may mistake but such as will wilfully step aside to follow their own wayes And it is not
faith He not only will have us beleeve that Christ's Righteousness is not reckoned amongst the objects of faith as justifying but he will also give a reason why it is noâ— so reckoned to wit because though it ought to be cannot but be beleeved by that faith which justifieth yet it may be beleeved also by such a faith which is so far from justifying that it denyeth this Christ to be the Son of God Thus some jewes gave testimony to his innocency who yet received him not for their Messiah not beleeved him to be God this is the frame of the Turkish faith for the most part concerning him at this day Ans. It is one thing to beleeve a Righteousness but it is another thing to beleeve in it rest upon it The innocency of Christ as man before men is one thing but his compleet Surety Righteousness as one that was both God man is another thing Now Justifying faith looketh to resteth upon his whole Surety-Righteousness looketh upon him as God-Man Therefore it cannot be thus beleeved which is the only right way of beleeving it but only by such as leane to this Righteousness as the Righteousness of the promised Messiah Mediator God-Man as Abraham did and as all his children do and this is the only Faith that is Justifying Saving It seemeth by this expression that there is no more to be regairded in Christ's Righteousness but the meer innocency of a man Fiftly he tels us That faith which is here said to be imputed vers 3. is that faith by which be beleeved in God that quickeneth the dead c. vers 17. But the Righteousness of Christ can in no tolerable construction be called that Faith Ans. That the Proposition is false appeareth sufficiently from what is said And these words vers 17. shew how firmly fixedly Abraham received and rested on the promise and thing promised but it is not said that that was imputed to him for his Righteousness but that which was imputed was the Righteousness of the Faith that was to come whereon he beleeved and rested Sixtly Sevently he saith that the faith that was imputed unto Abraham was that wherein he was said not to be weak vers 19 is opposed to doubting vers 20. by which he was fully assured that he who had promised was able to do it vers 21. Ans. This is like wayes denied for the thing that was imputed was not that act of Faith but the Righteousness of the Messiah whom he undoubtedly expected to come out of his loines as Man that even when he had no appearance of an issue for it is this Righseousness which is the Righteousness of Faith and is distinct from the act of Beleeving for it is said that it shall be imputed to us if we beleeve which expression could be no way satisfying if nothing were meaned to be imputed here but our Beleeving for then the sense would be this we shall be reputed beleevers if we be beleevers Eightly he saith That which shall be imputed unto us for Righteousness is said to be our beleeving on him that raised up the Lord Iesus vers 24. Ans. This is sick of the same disease with the foregoing nothing like that is here said but rather we may see that some distinct thing is promised to be imputed to us if we beleeve on him that raised up Christ from the deed which clearly saith that the Imputation of something to us for Righteousness is promised when we beleeve shall any man then think that Beleeving it self is the thing which is to be imputed Lastly he tels us which is but what we heard before is shortly this That a tropical metonymical interpretation turneth Paul's perspicuity into greater obscurity than any light of the Scripture knoweth well how to reâ—â—eve Ans. Whatever darkness he conceive herein Yet others see in these tropical expressions a greater beauty of illustration a greater emphasis of strength signification than all his Rhetorick is able to darken The Apostle not only here but almost every where while speaking of this subject followeth this same manner of expression Especially Gal. 3. Nor do we say that the word Faith is here taken simply for Christ's Righteousness but for Christ's Righteousness laid hold on applied by Faith so that what is in one place called the Righteousness of Christ is in another place called the Righteousness of Faith the Righteousness which is by Faith through faith as Christ is called our hope not simply but as our hope acteth upon him as the real true object thereof He cannot deny but Faith is sometimes taken for its object even for Christ yet he saith 1. That though the faculty be sometimes put for the object yet the act seldome or never The act or exercise of the grace of hope is never put for the things hoped for but hope it self is sometimes found in that signification as Col. 1 5. Tit. 2 13. Nâ—w that which is here said to be imputed unto Abraham was not the habit or grace of Faith but the act Ans. Neither habit nor grace nor act of Faith is here said to be imputed but the object which the act may also denote as well as the habite And if he limite restrick this to any particular act he must say that Abraham was not â—ustified before â—his time that after this act was past it could not be said that his Faith was imputed to him for Righteousness But 2. he saith That though it were granted that as well the act it self as the faculty or habit may be sometimes put for the object yet when the act object have been named together the act expressed by an object proper to it further something immediatly ascribed to this act under that consideration all which is plainly seen in this clause Abraham beleeved God it was imputed to him for Righteousness in this case to conceive affirme that what is ascribed is neither ascribed unto the act it self there mentioned nor unto the object mentioned but unto a third thing not once mentioned in the text is to turn our back upon the text Ans. Do we not see Tit. 2 13. where it is said looking for that blessed hope glorious appearing of the great God our Saviour Iesus Christ that Christ is denominated by the act or habite of hope and called our hope and that here both act object are named together to wit looking looking for our Saviour Jesus Christ It is true there is nothing here immediatly ascribed to this act but not withstanding thereof we see Christ the object of hope denominated by the act or habite of hope And whereas it is said that this third thing the Righteousness of Christ is not once mentioned it may suffice that it is sufficiently included clearly enough expressed when mention is made of Righteousness of the Righteousness of faith of
Righteousness imputed 2 It is also to be considered that in that clause Abraham beleeved God it was counted to him for Righteousness it is not said that Faith or his Beleeving was counted to him for Righteousness but that it was counted c. and that is not his Faith but the marrow of the Gospel which God at that time preached unto him and so there is nothing in this clause immediatly ascribed to this act but a third thing is understood Lastly he saith The righteousness of Christ is not the object of faith as justifying only the Scriptures propose his Righâ—eousness or obedience to the Law as that which is to be beleeved so it may be termed a partial object as is the creation of the world that Cain was Adam's son But the object of faith as justifying properly is either Christ himself or the promise of God concerning the Redemption of the world by him Ans. 1 Hereby we see that in stead of a justifying faith he giveth us a meer historical faith and indeed such as deny the Imputation of Christ's Righteousness must of necessity substitute a new sort of faith in room of that which we owne for the only Justifying faith But though justifying faith containe in it that historical faith presuppose it yet it includeth more hath other peculiar actings of soul upon and towards Christ his Righteousness which here we cannot separate far less oppose to other as our Adversary doth in reference to the mans liberation from the sentence of the Law the Curse due to him for the breach thereof now charged home upon him by the Lord an awakened conscience 2 By Christ's Righteousness we do not understand his simple innocency or freedom from the transgression of the Law but his whole Mediatory work in his state of humiliation as satisfying the offended Law-giver answering all the demands of the Law both as to doing suffering which debt we were lying under 3 Justifying Faith eyeth him thus runneth to him accepteth of him as he is thus set forth by God to be a Propitiation through Faith in his blood Rom. 3 25. and as making Reconciliation for faith receiveth the atonement Rom. 5 11. and it receiveth abundance of grace of the gift of Righteousness vers 17. Justifying faith must receive him as the Lord our Righteousness as made of God to us Righteousness Therefore is this Righteousness of God called also the Righteousness of Faith or the Righteousness of God which is by faith of Iesus Christ unto all and upon all them that beleeve Rom. 3 22. A Righteousness which is through the Faith of Christ or the Righteousness which is of God by Faith Phil. 3 9. Thus have we examined all that this Man hath brought by way of Reason for as for Authorities on the one hand or other I purposely wave them in this whole discourse to prove that Faith properly taken is imputed for Righteousness that the tropical sense commonly received by the orthodox which we have also chosen to follow notwithstanding that there is another sense given of the words by some to evite in part this tropical sense and by which the Adversaries against whom we here deal can receive no advantage is to be utterly laid aside rejected in answering him we have answered others also who do but-urge the same things Yet if any should enquire If the Apostle doth not meane that faith properly taken is our Righteonsness is imputed to us accounted our Righteousness why would he say so plainly that Faith is imputed or counted for Righteousness I Answere The expressions which the Holy Ghost hath used should satisfie us though we should know no reason beside his good pleasure why he did express the matter so It is our part to search into his meaning according unto the surest rules of finding out the sense of the Scriptures among which this is to be reckoned as a â—â—ite one not to be rejected viz. to attend the scope with the connexion cohesion of the words as they lye contribute unto that scope together with the common plaine frequently reiterated expressions assertions of the Spirit of God in other places where the same matter is treated of for to the end that we may be exercised in the study of the Scriptures in comparing Scripture with Scripture for finding out the mind of the Lord hath he thought good to express the same matter in diverse places in various wayes in some places more plainly what in other places appeareth more obscure And it cannot be judged a saife way of interpreting Scripture to fix upon one expression give it a sense or take it in such a sense as tendeth manifestly to darken the whole doctrine of the Spirit of the Lord concerning that truth and to crosse the scope to mat the connexion and to contradict multitudes of other passages of Scripture It is not unusual for the Apostle to use several expressions in a figurative sense How oft is the word Law taken for obedience to the Law What sense could be made of Gal. 3 25. if the word Faith should be there taken properly not for its object as also vers 2 5. of that same Chapter And what sense shall we put upon these expressions They which are of faith Gal. 3 7 9. as many as are of the works of the Law vers 10. upon many such like if all these words must be taken properly Nay how little of this whole matter of Justification is expressed to us without Trops figures which yet do not darken but give a more special divine lustre unto the Truthes so expressed How oft is the word Hop put for its object for the thing hoped for And though this might satisfie us herein yet further if I might adventure to give a reason of this manner of expression here ot rather to pointe forth what this expression should signifie hold forth to us I would say That Paul is not handling this Controversie about Justification in a meer speculative manner therefore doth not use such Philosophical Metaphysical Notions expressions there about as some now think so necessary that without the same they judge themselves not in case to explaine the matter to the capacity of the meanest which would rather have darkened then explained the matter to the ordinary capacity of Christians as I judge the way that some of latetake in explicating this matter contributeth much more to the darkning of the same at least to me But the Apostle is handling this matter in a practical manner so as both such he wrote unto the Church of Christ to the end of the world might so understand this necessary fundamental truth as to put the same in practice And therefore doth say that Faith is imputed unto Righteousness to shew that it is not the Righteousness of Christ conceived in our heads that
will save justifie us but his Righteousness laid hold on brought home applied by Faith that so all might see be convinced of the necessity of faith whereby the soul goeth out to Christ layeth to his Righteousness and might not satisfie themselves with a Notion of Christ his Righteousness never applied by Faith but be enduced to lay hold on him by Faith to the end they might have an interest in Christ's Righteousness the same being upon their faith bestowed upon them and reckoned upon their score The expression is most emphatick to hold forth the necessity now of faith according to the Lord 's Soveraigne appointment as if thereby Christ's Righteousness their faith were become one thing as being wholly inseparable in this affaire so that it cometh to one whether by faith we understand the Grace as acting upon connoting the Object or the Object as acted upon by the Grace of Faith as in that expression the Righteousness of faith Rom. 4 13. Faith may either be interpreted to be Christ as said hold on by faith so the meaning will be through the Righteousness of Christ laid hold on by Faith faith may be the same way explained in the following vers 14. 16. for if they which are of the Law be heirs faith is made void i. e. if the grand heritage come by the Law by obedience to it the Gospel holding forth Christ to be laid hold on by faith is made void as to this end and againe vers 16. therefore it is of faith that it might be by grace i. e. it is of by Christ laid hold upon by Faith that it might be by grace Or faith in all these may be interpreted to be faith as acting upon the object Christ his Righteousness the consequence force of the words will be found to be the same whether of these wayes we explaine the matter As when speaking of the Israelits stung in the wilderness it were all one to say they were healed by the brazen serpent to wit looked to or they were healed by their look to wit upon the brazen serpent for still it will be understood that all the vertue came from the brazen serpent or him rather that was typified thereby yet so as it was to be looked upon that their looking was but an Instrumental mean thereunto and when a mean thereunto must include the object looked unto We hear it sometimes said of persons miraculously cured that their Faith made them whole while as the vertue came from the object acted upon by faith as Peter fully explaineth the matter saying Act. 3 16. And his name through faith in his name hath made this man strong Thus we see how this matter may be saifly must be understood when the vertue and efficacy of the Principal cause is attributed to the Instrumental cause And yet lest any should stumble at the expression pervert it as many do to day the Apostle abundantly Caveats against this by telling us so plainely so fully so frequently of the Righteousness of God which is had by faith through faith as we have seen never speaketh of a Righteousness had because of faith or for Faith nor saith he that faith is our Righteousness while treating of Justification CHAP. XXV Faith is not our Gospel-Righteousness OUr Adversaries to strengthen their Assertion of the Imputation of Faith in a proper sense to the exclusion of the imputation of the Righteousness of Christ have other two Positions which they own maintaine One is that our Faith or our act of beleeving is the whole of our Gospel-Righteousness And the other is That Christ hath procured that it should be so by procuring the New Covenant whereof this faith is made the Condition To this last we shall speak something in the next Chapter of the other here How much Mr. Baxter doth contend for our Faith 's being called accounted our Gospel-Righteousness is known The forenamed Author of the discourse of the two Covenants is very plaine pag. 48 c. where he is explaining what God's counting Abraham's faith to him for Righteousness is There he tels us that he takes it to signifie thus much to wit That God in a may of special grace or by vertue of a new Law of grace favour which was established by God in Christ Gal. 3 17. that is in reference to what Christ was to do suffer in time then to come did reckon his practical faith to him for Righteousness that is that which in the eye of that new Law should passe in his estimation for righteousness subordinat to Christ's Righteousness which procured this grant or Law And thereafter pag. 40. he tels us That it is an act of God's special favour by vertue of his new Law of grace that such a faith as he hath described that is a faith taking in all Gospel Obedience as we saw above comes to be reckoned or imputed to a man for Righteousness through God's imputing it for righteousness to stand a man in the same if not in a better stead as to his eternal concerns as a perfect fulfilling of the original Law from first to last would have done Christ's Righteousness being presupposed the only Meritorious Cause of this grant or Covenant Thereafter pag. 50. he tels us there are two things which constitute make up the Righteousness of the Law of Grace first that which consisteth in the forgiveness of sins 2. the righteousness of sincere obedience And in inference to both he saith faith is imputed for righteousness be vertue of the Law of Grace for saith he faith as practical is imputed to a man for righteousness as it is that all that which is required of him himself by the Law of Grace to entitle him to the righteousness which consisteth in remission of sins And then as to the second he saith pag. 52. That faith is imputed for righteousness which is practical or productive of sincere obedience without which properâ—y it is not a fulfilling of the Law of Grace as a condition of the promised benefites consequently cannot justifie a man in the eye of that Law for as he addeth there must be repentance forgiving men their injuries faith must be such as worketh by love then he tels us that Abraham was justified by his works Jam. 2. All which abomination of doctrine perversion of the right wayes of the Lord we are not here to examine It is enough in reference to the clearing of what is now before us under consideration that we see here a plaine dâ—lmeation explication made of that Gospel which Mr. Baxter said this Treatise would lead us into the knowledge of which is the very same upon the matter with that Gospel which Socinians Arminians hold forth joyning herein with Papists as we saw in part above Chap. XVIII towards the beginning we shall at
thou shalt be saved to whom it shall be imputed if we beleeve if thou shall beleeve thou shalt be saved the like will sufficiently warrand the use of the word Condition I Answere So will the like termes of being justified by Faith and through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allow us to call faith an Instrument which yet our Adversaries as we have seen will not suffer us to do But moreover We do not condemne the use of the word Condition in this affaire simply but allow it also make use of it But this however is manifest that seing it is no Scripture word we are under no Law to receive the word in that determinate sense in which the Adversaries use it must use it according to their principles nor are we to conceive of Faith Repentance new Obedience as such conditions as they hold them forth â— be We know how variously the word Condition is used in our ordinary language how some time that is called a condition which is the real price worth of the thing given upon that condition as when a man is willing to quite his house lands or horse to another upon condition of so much money which is the real price or a valuable consideration if we should call Faith Good Works such a condition the errour would be worse than Popish But Mr. Baxter tels us Apol. ag Mr. Black p. 39. § 27. that he doth not understand the word de conditione contractus vendition is emptionis vel emphyteusis or any the like that is proper pretium but it is the condition purae donation is but some what partaking naturae sendi as to some of the benefites And yet this will not sufficiently clear the matter especially seing that natura feudi is not fully explained and the feud-duties whether we look to the first use of these donations or to perfect practice or whether we speak of the highest degree that is of the Vassallage of dukes marquises and Earles ... And some are most personal being but yeerly pensions which is extinct with the death of the giver or of the receiver other divisions may be seen in Craig de feudis lib. 1. Dieg. 10. And as to the way of giving these though it be said to be by donation yet the Service required in most may be very onerous to speak nothing of such as are purchased by money or by excambion nor yet of such as are burdened with that which we call Ward Ward Reliefe Mr. Baxter ibid defineth to us the condition of the Covenant which he calleth a potestative condition thus Actio voluntaria de futuro a Deo legislatore Christo Testatore innovalege foedere Testamento requisita ut ex ejus praestatione constituatur jus actuale ad beneficium vel ut obligationem eventum suspend at donec praestetur for he addeth ex stipulatione conditionali neque obligatio neque act to ulla est antequam conditto evenâ—at quia quod est in conditione non est in obligatione But first as to the name potestative condition as opposed by the Lawyers to what is Casual as importing that the person of whom that condition is required hath full power to performe it if he will except some inevitable unfore-seen impediment fall out which is not ordinarily supposed how can any reckon Faith amongst these unless they grant that it is as much in Man's power to beleeve as it is to one at Rome to ascend the Capitol if he fall not sick or break not his leg Whereby to all who are not Pelagians Socinians Arminians in this matter but acknowledge Faith to be the pure gift of God wrought by the Spirit Regenerating the soul giving an heart of flesh it may be manifest that no kinde of Conditions spoken of by Lawyers who treat only of Compacts other Actions betwixt man man can comprehend this matter whereof we are now speaking Where is there such an instance in all the Law of a person promising to give or to do such or such a Favour Courtesie upon condition that he do something which is not in his power nor in his will which he only who promiseth can make him able willing to do This would either be looked on by them as an impossible condition which is next to none or if the promiser should possiblie make him to fulfil as a casual condition or rather as no proper condition at all If a father should promise his little childe an apple on condition he should touch the Crown of his fathers head with his finger which were impossible for him to do unless the Father should either stoop so low unto him with his head or take him up in his armes that he may reach his head who would call this a potestative condition But next what meaneth Mr. Baxter by this jus actuale Is this the same with jus in re as opposed to jus ad rem this jus ad rem which yet I suppose he will not grant or doth he meane by this ... But what is a Potential Right Is it the same with a remote right and how very far remote must that Right be if it be at all which the Reprobat have And is there no difference as to this Remote Potential Right or what way it may be called which is opposite to an Actual Right betwixt the Reprobat the Elect before Faith It is like Mr. Baxter will say there is none by reason that the Redemption is Universal and for all alike so that Right how ever it be called that preceedeth the Actual Right is equally common to all if we meane that Potential Right which followeth upon the Redemption But to us who affirme that Christ died only for the Elect that he took on their debt in due time made fall satisfaction according to his undertaking these Elect ones for whom Christ engadged in the Covenant of Redemption have another sort of right call it Potential or what you will than the Reprobat have because Christ hath purchased all the blessings promised in the Covenant unto them and he hath a Right keeped for them and not for the rest so that a Right unto all these good things being purchased by their Lord Redeemer Cautioner and left unto them as his sure legacie in his Testament all so ensured that in due time according to the methode condescended upon they shall be put in possession of the same their Right is in Christ's purchase and they are put in actual Possession of Justification when they beleeve which Faith is also purchased for them all the benefites they shall enjoy concerning grace glory are equally by him purchased are equally neer related unto his merites death as to the right though as to the actual collation Soveraigne wisdom hath appointed an Order determining of one before another so hath resolved to give faith and
of God Gal. 2 20. Yet faith receiveth him as God manifest in the flesh 1. Tim. 3 16. as the word made flesh Ioh. 1 14. as the Christ the Son of the living God Matt. 16 16. Ioh. 6 63. as the Immanuel God with us Esai 7 15. Mat. 1 23. Luk 1 31. 2. Faith taketh him wholly as to his Offices as a Prophet as a Priest as a King Faith embraceth him as that great Prophet Act. 3 22. as the Word of God that came out of the bosome of the Father to reveal his mind counsel for our Salvation Ioh. 1 17 18. Faith receiveth him also as Priest offering up himself to God a sacrifice for sins and making Satisfaction to the justice of God as Interceeding with the Father Ephes. 5 2. Heb. 2 17. 7 25. 9 14 28. Hence we hear of Faith in his blood Rom. 3 25. And Christ crucified is proposed to Faith to receive feed upon And in order to Justification Pardon faith as we shall hear hath a special eye unto the Surety Righteousness of Christ. Faith also receiveth him as a King to subdue their souls to himself to make them Subjects to swey his scepter in their souls to subdue all their spiritual Enemies to Support Rule Guide Defend them by his Spirit Esai 33 22. Act. 5 31. Psal. 110. through out 3. Faith receiveth him wholly as to the Relations he hath taken on in reference to his people to wit as an Husband Ephes. 5 30 31 32. as an Head Ephes. 5 23. 1 22. Col. 1 18. as the Chief-Corner stone Ephes. 2 20. 1. Pet. 2 4 5 6 7. as a Vine Ioh. 15 1 2 5. As a Witness Leader Commander Esai 55 4. as a Light Esai 42. 6. 49 9. Faith receiveth him under whatsoever Title Denomination he is held forth for the comfort of his People 4. Faith receiveth him wholly as to the Work imported Ends designed by these Offices Relations Denominations which he took upon him under which he holdeth forth himself 5. Faith receiveth him wholly as to the Furniture Qualifications whereby he was fitted for the discharge of the duties belonging to the Offices which he did execute both in his Estate of Humiliation Exaltation for throughing perfecting of the work which he undertook to do so that Faith receiveth him as the Anointed of the Lord as having the Spirit of the Lord upon him as having all Fulness all Power Authority even the Spirit without measure Esai 61 1. Luk. 4 18. Ioh. 3 34. 1 14 16. Col. 1 19. 2 3 9 10. Mat. 28 18. 6. Faith receiveth him wholly as to all the sinners Necessities Cases Wants Straits Difficulties which they either are or may be into from first to last All the Vessels must hang on Him as the nail that it fastened in a sure place Esai 22 24 25. Faith eyeth Him Him alone seeketh the upmaking of all in Him alone as knowing that in Him only sinners can be compleet Col. 2 10. out of his fulness must they receive grace for grace Ioh. 1 16. Therefore is he held forth as fournished with all richly that we stand in need of as a Store house Treasurie of all necessaries as having Eye salve Gold Rayment what we need Revel 3 18. 7. Faith receiveth Him with all the Sufferings Crosses Inconveniences that can follow Faith taketh up the Crosse followeth Christ. Mat. 10 37 38. Mark 8 34. Mat. 16 24. Luk 9 23. Next I say That Christ as revealed held forth offered in the Gospel is the object of Saving Justifying faith And so 1. He is received as the result to speak so of the wonderful Contrivance Designe of free Grace Love Goodness Mercy Wisdom concerning the glorifying of God in the Salvation of the chosen ones in through Him faith here observeth closeth chearfully with that gracious Covenant of Redemption betwixt Jehovah or God Father Son and Holy Ghost and the Son in order to the Salvation of poor man through the Sones becoming Mediator God-man becoming Cautioner for such as were given unto Him and coming in their Law-place and suffering for them and their debt c. Faith closeth with and embraceth this foundamental Ground of Salvation in all its Parts Ends Meanes and so receiveth Christ as standing in such a place and as engageing to through such a designe of Love free Grace so far as the Beleever cometh to know understand the same to be revealed We may consider to this end Esai 53. through out Ephes. 1 3. forward Rom. 3 21-27 and other places there see how Christ is held forth 2. He is received as the great Gift of God Ioh. 4 10. as the Soveraigne Mean through which all the great designe of Grace is brought about in a glorious manner as the authorized Ambassadour of God and messenger of the Covenant Mal. 3 1. as the grand Effect of Love Grace Goodwill Tu. 3 4. Ioh. 3 16. as fore-ordained and set forth to be a Propitiation through faith in his blood Rom. 3 25. and as made of God unto us wisdom Righteousness Sanctification Redemption 1. Cor. 1 30. He is received as the Power of God and as the Wisdom of God 1. Cor. 1 24. as He in whom God was reconciling the world unto himself not imputing their trespasses unto them 2. Cor. 5 19. and as made sin though he knew no sin for us that we might be made the Righteousness of God in him 2. Cor. 5 21. that is as the Lord our Righteousness Ier. 23 6. Thus faith in receiving Christ as thus held forth in the Gospel eyeth God the Giver the Sender the Maker of Christ to be sin and eyeth God as the Justifier of the ungodly in him Rom. 4 5. and as the Reconciler of us to himself by Christ 2. Cor. 5 18. as forgiving sins and granting Redemption through Christ's blood according to the riches of his Grace wherein He hath abounded toward us in all wisdom prudence Ephes. 1 7 8. Here is the incomprehensible riches of the Mercy Grace of God Father Son Holy Ghost eyed as the Object according to their peculiar methode order of working in this grand affaire 3. He is received as offered held forth in the Promises Thus was he embraced of old as the promised Messiah and as the substance of all the Promises which the Fathers of old saw a far off Heb. 11 13. Ioh. 8 56. That promise made to Abraham that in him all Nations should be blessed was the Gospel Gal. 3 8. and contained a bunddle of promises vers 16. And the faith of this was that faith by which Abraham was justified Rom. 4 16-22 Hence all the promises are made good in and through him and they are all yea amen in him 2. Cor. 1 20. And he is
the Substance of them all for they either hold forth his Person or his Work or some thing of Him or some thing from Him according to the Various Exigencies Necessities of his people 4. He is received as the grand meane of declaring setting forth the glorious Attributes of God which the Lord will have manifested in and by this noble designe of the Gospel for Faith sweetly acquiesceth in this designe of God's to preach forth his Excellencies Vertues in this manner and therefore receiveth Christ as offered held forth in the Gospel for such a glorious End so receiveth him as the great Gift of Love Ioh. 3 16. as the mean whereby the Righteousness of God is declared Rom. 3 25. and his Grace Ephes. 1 5 6. and as the Power of God and the Wisdom of God 1 Cor. 1 24 Ephes. 3 10. Thus Faith seeth the glory of God shining with a peculiar splendour in the face of Jesus Christ 2. Cor. 4 6. 5. So is he received as the grand only Meane to bring about all the great Ends designed of God and desired by them so that in the receiving of him all these ends are closed with and expected such as Remission of sins Justification Acceptation Adoption Sanctification Peace of Conscience Joy in the Holy Ghost yea life and Immortality full Redemption Ephes. 1 7. Col. 1 14. Act. 26 18. Rom. 3 25. 4 6 7 8. Ephes. 1 11 12 13 14. Rom. 5 1 2 3. 1. Pet. 1 3 4. So that Faith eyeth here by way of end all that Grace Glory they would have and can desire to make them up 6. And in a word He is received as the grand meane to Interest them in God Father Son Holy Ghost as theirs to bring them nigh unto God and in Covenant with Him and to enjoy the several Effects Benefites of their Workings They come to God through Him as the only way to the Father Ioh. 14 6. They close with the Father as their God and Father through Him and with the Holy Ghost as their Sanctifier and comforter through Him who sendeth the Spirit from the Father Ioh. 15 26. 14 26. All these several things belong unto the adequate full Object of that faith whereby beleevers become Justified Adopted Sanctified shall be at length finally Saved for they shall receive the end of their faith the Salvation of their souls 1. Pet. 1 9. Yet to prevent mistakes we would adde some few considerations 1. By all this we do not meane that all these Objects or Various parts or Considerations of the one adequate compleet Object are expresly and distinctly conceived laid hold on by every Beleever when they act faith on Christ or come unto God through him according to the Gospel-command But that these things belong to the full Object of Saving faith and are implied therein so that whoever beleeveth savingly beleeveth these several truthes according to the measure of the Revelation of God and of their Capacity Information So that a more full explicite beleefe of these particulars is now required under the Gospel than was required under the Old Testament when â—his Revelation was not so full and plaine as now and more is required of such who have had clear information of Gospel truthes than of others who have wanted that Advantage and more also is required of such as have large Capacities Understandings than of others who are more Rude of a narrower Reach 2. Wherever any of these truthes are rightly beleeved and heartily closed with all the rest are implicitly also received for they cannot be separated the whole contrivance is such a noble piece af divine art of infinite wisdom that all the several pieces are indissolubly knit together Hence what ever piece it be that the beleever first doth directly explicitly close with or under whatsoever notion Christ at first be embraced according us the beleever cometh to more distinct apprehensions of other pieces or parts of this contrivance so his heart complyeth with and he cordially embraceth the same 3. We may be hereby helped to understand the several and various expressions used in Scripture to pointe forth faith acting on its object for however these be not alwayes one and the same but different yet the same whole object is implicitly understood and these particulars expresly mentioned must not be considered abstractly or alone but according to their several place in the grand designe and with respect thereto as when the object of faith is said to be He who justifieth the ungodly Rom. 4 5. and to be Him who raised up Iesus our Lord from the dead vers 24. and in that same Chap. the object of Abraham's faith whereby he was justified is the Promise that God would make him a Father of many Nations c. vers 17 18. c. all these must be considered with respect unto Christ the grand medium who was appointed to be a Saviour to all Nations and was to die rise againe after satisfaction made to Justice and in and through whom alone God will Justifie the poor sinner that is ungodly in himself With reference here unto must we understand the Publicans saying God be merciful to me a sinner and the saints under the Old Testam their so frequent fleeing to the Grace Mercy Bounty of God for all this was with respect to the only Soveraigne way that the Lord had condescended upon whereby to shew forth and manifest his Mercy Goodness Grace to sinners In the New Test. we finde more express mention made of Christ as the object of faith as Iesus of Nazareth the true Messiah who was promised Ioh. 20 31. 1. Ioh. 5 9 10 20. Ioh. 1 45. Act. 13 38. or as Lord God Ioh. 20 28. as the Son of David Mat. 15 21. 9 27 20 30. 21 42. As the Son of God Ioh. 9 35. as the Christ the Son of God Ioh. 11 27. Act. 8 37. as come forth from God Ioh. 16 30 27. as the Lord Iesus Act. 16. 31. as raised by God from the dead Rom. 10 9 as one that died rose againe 1. Thes. 1 14. as sent of God Ioh. 17 8. that Iesus is the Christ. 1. Ioh. 5 1. So that under all these and the like one and the same thing for substance is pointed forth though some particular in that grand designe of grace is more expresly immediatly pointed at yet that particular is to be understood with reference to the whole and the whole is to be included So also when God is mentioned as the object of faith either absolutely 1. Pet. 1 2. Tit. 3 8. Heb. 5 1. 1. Thes. 1 8. or in Reference to Christ whom he sent Ioh. 5 24. or through whom he is beleeved in 1. Pet. 1 21. or the like the matter must be thus understood 4. Hereby also may the Various Explications of this object of faith given
by men be some way understood reconciled when some say the Mercy of God is it others say the Promises some Remission of sins and the like some God the Father Son Holy Ghost for such as seem to restrict it most may be understood as not speaking exclusively of what else the Scripture mentioneth as belonging thereunto 5. All this notwithstanding faith may have hath a special respect to Christ as Priest and making Satisfaction to justice and laying down the Ransome-money and paying the debt according to his undertaking as Surety in order to the particular benefite of Justification and of Pardon of sins as was in part cleared above and may be more spoken to afterward in the following Chapters CHAP. XXXIII The Righteousness of Christ is the special Object of Faith in Justification COnsidering what hath been said at some length above concerning the imputation of the Surety-Righteousness of Christ in order to Justification we needed not insist on this here Seing if what is said touching that fundamental point hold this will not endure much debate Yet because Mr. Baxter in his Apologie against Mr. Blake § 11. is pleased to tell us that Faith which is the Iustifying condition is not terminated on the Righteousness of Christ And that it is a meer fancy delusion to speak of the receiving a Righteousness that we may be justified constitutive thereby in such a sense as if the Righteousness were first to be made ours in order of nature before our Iustification then justification follow because we are Righteous But sure this eyeing of laying hold on and leaning to the Righteousness of Christ holdeth clear correspondence with the experience of the Children of God not only at their first Conversion when delivered from under the Convictions of sin and the terrours of the Law but even afterward when exercised with new assaults of Satan objecting unto them their Unworthiness Filthiness and hence inferring their exclusion from the face of God for then their maine quieting refuge is the Righteousness of Christ wherein they seek only to be found acknowledging that in themselves they are but sinners and so rejecting their own worth holiness as too ragged to cover the shame of their nakedness wherein they have the Apostle Paul going before them Phil. 3 8 9. which may also serve for a scriptural proof and ground of the truth in hand He rejected all these things wherein sometime he gloried and he did now even long after his Conversion while a prisoner at Rome after all his great Labour Paines in spreading the Gospel count all things nothing is here excepted but loss saith he for the excestency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things do count them but dung that I may win Christ be found in him not having mine own Righteousness it is nor good that Mr. Baxter should carp at Writters Preachers for speaking teaching after this manner as he doth Cath. Theol. Mor. Works § 176. which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith This saith â—early that in order to Justification before God faith laith hold on a Righteousness which is of God and which is had by the Faith of Christ. And this Surety-Righteousness of Christ is that which can only prove sutable unto the case of a wakened sinner pressed with the guilt of sin and seeing justice armed against him stopping his way to life because of his Un-righteousness What can be more welcome unto such a sinner than the newes of a Righteousness and of having Christ to become the Lord his Righteousness as made of God Righteousness And what can his faith grippe to more earnestly than to this Righteousness that he may be covered therewith and think with joy of appearing before God How else shall he think to be justified by God who is just even when the justifier of a beleeving sinner He knoweth that God is Righteous and will not acquit the guilty and therefore he must have a Righteousness that he may be in case to stand before the Righteous God So that he can have no peace till by faith he have interest in the Surety-Righteousness of Jesus Christ for he knoweth that he hath none of his owne and that there is none any where else to be had And further this way doth exceedingly serve to demonstrate upon the one hand the Righteousness of God who will not Justifie without a Righteousness or one that hath no Righteousness and upon the other hand it commendeth the riches of the free Grace Mercy of God when the sinner seeth how free Love hath provided such an alsufficient Remedie a Righteousness against which no exception can be made and a Righteousness under the wings of which he may saifly hide shelter himself being covered with which he may rest confidente of acceptance and so may with full peace of mind rest here and relye upon it As also it serveth exceedingly to abase man in his own eyes and to make him for ever keep a low saile and walk humblie before this God and give Him the Glory of all Hence this Righteousness is called the Righteousness of Faith or of Christ beleeved in and laid hold on Rom. 4 13. the Righteousness of God which is by faith of Iesus Christ Rom. 3 22. Phil. 3 9. a Righteousness through the faith of Christ ibid. All which the like expressions do manifestly say that faith laith hold on a Righteousness even on the Righteousness of God And this Righteousness is said to be unto all upon all them that beleeve Rom. 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And imputed or reckoned upon their score Rom 4 24. Mr. Baxter in the forecited book Cath. Theol. § 131. saith that the meaning of this Rom. 4 24. is no more but that God reputeth or judgeth us Righteous But how can he repute us Righteous unless we have a Righteousness either of our own or from some other of ourselves we have not a Righteousness unless he account beleeving all our Righteousness against which we have said enough above and the very words of the text will not admit of this glosse as was also shown above If it be the Righteousness of Christ who was delivered for our Offences and was raised againe for our Justification vers 25. then it is fit object for faith to lay hold on it being Christ's Surety-Righteousness or the Righteousness which he performed wrought out when he was delivered for our offences and which was publickly declared to be accepted when he was raised againe for our Justification And whatever Mr. Baxter think this is and must be so far made our owne through the gracious Imputation of God that the Righteous God whose judgment is to according to truth may pronunce us Righteous and accept of us as such But saith he Imputing
Christ the ground meritorious cause thereof is a far other thing And when he saith Apologie ag Mr. Eyre § 4. that he is well content to call Christ's Righteousness of Satisfaction the matter of ours and that the imputation of Christ's Righteousness taken for Donation is the forme of Constitutive Iustification that sentential adjudication of Christ's Righteousness to us is the forme of our sentential Iustification That Faith in order to Justification doth in a special manner eye the Righteousness of Christ is clear from Esai 45 24 25 Surely shall one say in the Lord have I Righteousness then followeth In the Lord shall alâ— the seed of Israel be justified This truth is also clearly held forth when faith in the matter of Justification is called faith in Christ's blood Rom. 3 25. for when faith laith hold on the bloud of Christ it cannot but lay hold on his Surety-Righteousness whom God set forth to be a Propitiation and in through whom there was a Redemption wrought vers 24. for this hlood was the Redemption-money the price payed in order to Redemption 1. Pet. 1 18 19. And the blessedness of Justification is through the Imputation of Righteousness without our works Rom. 4 6. and therefore faith in order to the obtaining of this blessedness must eye and relye upon this Righteousness which is the Righteousness of him who was delivered for our offences and was raised againe for our Justification vers 25. where we may also observe a manifest difference betwixt this Righteousness which consisteth in his being delivered for our offences and our Justification the one being the Cause as was said the other the Effect Moreover this same truth is clear from Râ—m 5 17. where we read of the receiving of the gift of righteousness which is by faith and that in order to a reigning in life by one Jesus Christ where also we see a difference put betwixt this gift of Righteousness Reigning in life which is also more cleare in the following vers 18. Even so by the righteousness of one the free gift came upon all men unto Iustification of life this righteousness of one to wit one Jesus Christ is the Cause and the Iustification of life is the Effect And further this difference is againe held forth vers 19 20 21. Our being made Righteous is different from the obedience of one Christ Jesus and by the Imputation of this Obedience to us do we become Righteous as our being made sinners is different from Adam's act of Disobedience and we are made sinners by the Imputation of it to us And as sin death are different when it is said that sin hath reigned unto death so Eternal life is different from Righteousness when it is said so might grace reigne through righteousness unto eternal life We need say no more of this seing it clearly followeth from what was formerly at length confirmed to wit That justification is by the Righteousness of Christ imputed CHAP. XXXIV Faith in Justification respecteth not in a special manner Christ as a King but as a Priest MR. Baxter did long ago in his Aphorismes tell us That the Accpting of Christ for Lord is as essential a part of Iustifying Faith as the accepting of him for our Saviour that is as he explained himself That faith as it accepteth Christ for Lord King doth justifie And this was asserted by him to the end he might cleare confirme how Sincere Obedience cometh in with Affiance to make up the Condition of Justification for his Thesis LXXII did run thus As the accepting of Christ for Lord which is the hearts Subjection is as essential a part of Justifying Faith as the accepting of him for our Saviour So consequently sincere obedience which is the effect of the former hath at much to do in justifying us before God as Affiance which is the fruit of the later Hence the question arose and was by some proposed thus Whether faith in Christ qua Lord be the justifying act or whether the Acceptation of Christ as a Lord and not only as a Priest doth justifie And Mr. Baxter in his Confess p. 35. § 13. saith that it is not only without any ground in God's word but fully against it to say that faith justifieth only as it apprehendeth Christ as a Ransome or Satisfier of justice or Meriter of our Iustification or his Righteousness as ours not as it receiveth him as King or as a Saviour from the staine tyranny of sin I have shewed before that the moving of this question is of little use in reference to that end for which it seemeth it was first intended to wit to prove that Sincere Obedience hath as much to do in Justification as faith or Affiance hath where I did shew the inconsequence of that consequence That because Justifying Faith receiveth Christ as King Therefore Obedience is a part of the Condition of Justification yea or therefore a Purpose or a promise of Obedience is a part of the Condition of Justification So that in order to the disproving of that Assertion that maketh obedience or a Purpose or a promise of obedience an essential part of the Condition of Justification we need not trouble ourselves with this question Yet in regaird that the speaking to this may contribute to the clearing of the way of Justification by faith which is our great designe we shall speak our judgment there anent And in order thereunto several things must be premitted As 1. The question is not whether Christ as a King belongeth to the compleet adequate object of that faith which is the true justifying faith for this is granted as was shown above this faith being the same faith whether it be called True Faith or Saving Faith or Uniting Covenanting faith or Justifying faith it must have one the same adequate Object 2. Nor is the Question whether Faith in order to Justification doth so act on Christ as a Priest as to exclude either virtually or expresly the consideration of any other of his offices or of Christ under any other of his offices for under whatever office Christ be considered when faith acteth upon him whole Christ is received and nothing in Christ is or can be excludeth So that there is no virtual exclusion nor can there be any express exclusion of any of his offices when he under any other of his offices is looked to a right received for such an exclusion would be an open rejection of Christ and no receiving of him 3. When we speak here of receiving of Christ as a Priest or in respect of his Sacerdotal Office it is all one as if we named his Sacerdotal work or what he did in the discharge of that office offering up himself a Satisfactory Sacrifice and giving his blood and life for that end and suffering inwardly outwardly what was laid upon him by the Father in order to the making of full Satisfaction to justice
Merites of a Mediator he argueth against justification by the Law the works thereof And according to the Apostle's Methode do we argue 3 To cover Justification by our own inherent Righteousness having the same place in the New Covenant which inherent Righteousness Obedience had in the old by these fine words Faith a Practical beleef of the Gift acceptance of it with thankful penitent obedient hearts is not such ingenuous dealing as the Importance of the matter requireth But this will be clearer by what followeth But saith he the true way of Righteousness was to become true Christians that is with such a penitent thankful accepting practical beleefe or affiance to beleeve in God as the giver of Salvation in Christ as the Redeemer his Spirit as our life Sanctifier and to accept Christ and all his procured Benefites Iustification Life as purchased by his Sacrifice Meritorious Righteousness given in the New Covenant on this Condition and so to give up ourselves to his whole saving work as to the Physician of our souls only Mediator with God This is the summe of Paul's doctrine on this point Ans. Not to speak of this matter here which is elsewhere done I shall only say that we are not enquiring after the true way of Righteousness but after the true way of Justification before God And enquire where the Apostle teacheth that all the Righteousness required unto justification must be within us none at all imputed as this Summe holdeth forth Where he teacheth that this faith including works all obedience is the only meane of justification Where he teacheth that this inherent imperfect Righteousness of ours is the immediat ground and meritorious Cause ex pacto of our justification Salvation Where he teacheth that Christ's Righteousness is no otherwise ours than as purchasing the New Covenant wherein our own personal Righteousness is made the Potestative Condition of our Justification Salvation And yet these and several other Particulars of this alloy doth Mr. Baxter hold forth as taught in Scripture as hath been seen elsewhere CHAP. V. Works excluded in Justification are not works only done before Faith nor perfect works required in the Law of Innocency nor outward works only THe other Evasion which such as plead for the Interest of Works in Justification fall upon to evite the dint of the Apostle's argueing concludings against Works is That by the works of the Law which Paul excludeth from justification works are meant which are done before Conversion Faith by the strength of Nature not the works of grace done after This is the Evasion of Bellarmine others But against this we have these Reasons to propose 1. When the Scripture saith we are justified by faith the meaning is that so soon as a soul beleeveth in Christ by a true Faith he is justified before God But this opinion saith That a man is not justified when he beleeveth in Christ No not untill he performe Works of Righteousness after he hath beleeved And thus we may conceive a man to be a beleever yet not to be justified which is contrary to the Gospel 2. If we were justified by the Works of Regenerat persons we should be justified by works that are imperfect and consequently by an imperfect Righteousness for these works being made our Righteousness if we be justified by them as our Righteousness we must be justified by an imperfect Righteousness for they are not perfect neither as to parts nor as to degrees Esai 64 5. 1. Ioh. 1 8 10. 1. King 8 46. 2. Chron. 6 36. Eceles 7 20. 3. Regenerat persons have renunced their own Righteousness in the matter of justification before God therefore they judged that they were not justified thereby And this is registrate in the word for our Instruction example that we may learne also to renunce our own works in this business The Antecedent is clear from these Instances 1 David saying Psal. 130 3. If thou Lord shouldest mark iniquity o Lord who shall stand And in opposition to this he betakes himself to free Remission saying vers 4. But there is forgiveness with thoe So Psal. 143 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified So that if God should enter in judgment with the best even with his servants they could not expect to be justified by their works even by their best works So when he saith Psal. 32 1 2. Blessed is he whose transgression is forgiven whose sin is covered c. he renunceth all justification by the best of his works for Paul Rom. 4 6 7. giveth the meaning hereof to be that David describeth the blessedness of the man unto whom God imputeth Righteousness without works 2 Paul also renunceth his Righteousness in this matter that several times for he saith 1. Cor. 4 4. for I know nothing by my self yet am I not hereby justified And he speaketh of himself while in the State of Regeneration So Gal. 2 16. Knowing that a man is not justified by the works of the Law but by the Faith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the Faith of Christ not by the works of the Law And Phil. 3 9. he desired to be found in Christ not having his own Righteousness which is of the Law No man can think that by his own Righteousness here he meaneth only works done before he was regenerate 4. The Instances whereby Paul proveth Justification by Faith without the works of the Law confirmeth this that works after regeneration are excluded as well as works before for 1 Abraham was a regenerat man when his saith was said to be imputed to him Rom. 4 1 2 3. compared with Gen. 15. for before this time Gen. 12 1. he obeyed the call of God by faith Heb. 11 8. See also Rom. 4 9 10 11. 2 David another Instance of Justification by Faith was also regenerat when he was justified as Paul cleareth Rom. 4 6 7. by the imputation of a Righteousness without the works of the Law 5. The Apostle excludeth simply the works of the Law from being the Righteousness of any in point of justification And we have no warrant to except or distinguish where the Law excepteth not nor distinguisheth The works of Regenerat persons are works works of the Law as well as any other And Paul doth absolutely simply exclude works the works of the Law from being the ground of justification 6. By what reason can it be evinced that the Law or the Works of the Law signifie works before Regeneration or works done before faith more than other works Do these words carry this sense where ever they are used Or can it be demonstrated that they carry this express sense any where 7. Are only regenerat persons said to be under the Law Now the Apostle speaketh of all the works of
of the Second Justification But their opinion of a first second justification is vaine having no ground in the word and the whole of their fabrick is sufficiently demolished by the Reformed writting against them so that we need not insist thereupon Others there are who suppose that James is here shewing how justification is continued therefore say though faith alone be the Condition of Justification as begun Yet unto the continuance thereof works are required as the Condition But all that speak thus think that Iames pointeth forth the Condition of Justification as continued must say that those persons who had this faith whereof James speaketh were really justified that James doth presuppose them to be justified speaketh to them of them as such But then it must be granted that the Popish faith consisting in a meer assent unto the truth revealed is justifying faith and that that faith which is no more true saving faith than that is true Christian Charity which saith to a brother or sister that is naked destitute of daily food depart in peace and giveth not those things which are needful to the body is sufficient to bring one into a justified state and that a dead faith a faith of the same nature kinde with the faith of devils a faith which a vaine man puft up with a vaine conceite a fleshly mind may have a faith that cannot will not worke with works is a justifying faith which if true it would follow that all men who beleeve that God is Devils also who beleeve this should be justified But none who understand the Gospel can think or speak thus And therefore this place carrieth no shew of proof that works are the Condition of Justification as continued Nor can this place give any countenance to such as say that Faith Works together are the Condition of Justification making no difference betwixt justification as begun as continued For 1 James'â— scope as we manifested above is not to cleare up explaine the way how justification is brought about or to shew what are the Causes or Conditions thereof but to discover the vanity of that ground whereupon some professours who indulged their Lusts deceived themselves supposed that they were in a state of justification salvation notwithstanding they neglected all duties of holiness 2 James opposeth a faith here unto works a faith which he called unprofitable dead c. doth not ascribe justification hereunto as to a Condition in whole or in part But such as speak thus include faith works as making up one full compleat Condition 3 The Instances which James here adduceth should not then serve his designe if his purpose was to prove faith works to be the Condition of Justification for Abraham was long justified before that particular act of obedience in offering up his son Isaac was called for And so was Rabâ—â— justified before she sent away the spies 4 This work by which Abraham is said to have been justified was a work that seemed contrary unto the Moral Law And therefore if this be urged as a ground of justification by works it will rather prove justification by other works then by works commanded in the Moral Law of God 5 The works mentioned in both the Instances are outward external works obvious to the eyes eares of others And hence it may as well be proved that only external works are required unto justification and no other And indeed if it had been Iames's designe to prove justification by works he had named other works then meerly external that he might have prevented a mistake But more fully to discover the vanity of this supposition let us see what can be alleiged from the several parts of this passage for justification by works from vers 14. it is said Faith alone cannot save but is unprofitable but yet faith works is profitable will save Ans. This maketh nothing for justification by works because it is denied that whatever is requisite before Salvation is requisite also before justification for if so no man could be said to be justified as long as he lived But next the faith whereof Iames here speaketh availeth not to Salvation because it is not of the right kinde we say also that this faith availeth not to justification because it is but meer empty profession deceiving puffing up it is but a faith that a man saith he hath From vers 15 16 17. It is said As charitable wishes joined with real acts of Love Alms deeds is profitable no other charitable wishes so Faith with works is available to justification but not without them Ans. These charitable wishes not accompanied with Alms deeds as they are not profitable unto the indigent brother sister so they are far from that Christian charity that is called for in the Gospel as that charity is not true Christian saving charity so neither is the Faith which he proveth to be dead true saving or justifying Faith Nor doth the Apostle say that faith with works is available unto justification but that that faith which hath not works is dead not available to prove evidence that the man that hath it is in a saife in a justified state But the maine ground of this apprehension is vers 21 22 23 c. for it is objected that it is expresly said that Abraham was justified by works Ans. That it is so said we grant but the difference is about the sense meaning in which it is said so We have shown that the meaning is That by works Abraham was declared proved manifested to be a justified person and one that had a true lively faith for it is added that hereby the Scripture was fulfilled declaring him to have been justified by faith or that he beleeved God it was accounted to him for Righteousness And this is it which others have called justification before men in opposition to justification before God that is a justification declared manifested to the mans own conscience to others not the justification before God in its causes And this Mr. Baxter seemeth to have mistaken in his Aphorismes when he argued against this justification before men as if it had been meerly a justification from Mens Accusation not the true justification before God as evidenced proved to men And when we speak of justification in this sense we do not make the world lawful judges of our Righteousness before God or in reference to the Law of God or say that they are competent or capable judges But we only say that by works of obedience Faith Justification by Faith is evidenced And where as he saith That works are no certaine medium or evidence whereby the world can know us to be Righteous for there is no outward work which an hypocrite may not performe inward works they cannot discerne nor yet
can it be supposed that he looketh on such whose proud conceits he was here depressing as already justified as to the beginning of justification seing a dead faith which was all the faith they had is no Condition of justification at all And as to consummation of justification as he speaketh Abraham's saith was not yet perfected neither could be before his death He addeth finally That obedience perfecteth faith as it is part of that necessary matter not necessary at the first moment of beleeving but necessary afterward when he is called to it whereby he is to be justified against the charge of non-performance of the New Covenants Condition even against the Accusation of being an unbeleever or hypocrite Ans. If obedience perfect faith thus it is only as evidenceing proving the man a true beleever no hypocrite or one that hath only a meer profession which is the thing we say if it be looked on as the Condition of the Covenant so as the ground of justifying the man from the charge of non-performance of that Condition it standeth only for itself for its own part cannot not be said upon that account to perfect faith as when both abstaining from murther and from stealing is called for the absteaning from stealing cannot be said to perfect the other though it ground a Mans justification from the charge of stealing And therefor by this assertion faith can as well be said to perfect works as works be said to perfect faith Mr. Baxter giveth this ground of Agreement betwixt Paul Iames that Paul is about this question What is the Righteousness which we must pload against the Accusation of the Law or by which we are justified as the proper Righteousness of that Law And this he well concludeth is neither works nor faith But the Righteousness which is by faith that is Christ's Righteousness Ans. Paul speaketh to this question how sinners come to be justified before God therefore cleareth up the matter of justification in all its causes and not only sheweth what that Righteousness is which must be pleaded against the accusation of the Law but also what way we come to be partakers of that Righteousness in order to our being justified before God to wit by faith without the deeds of the Law If faith be not that Righteousness why did Mr. Baxter say that Rom. 4. where it is said that faith is imputed unto Righteousness faith is taken for our act not for the object of faith or Christ's Righteousness laid hold on by faith But now what question handleth Iames His question is saith he What is the Condition of our â—ustification by this Righteousness of Christ whether faith only or works also Ans. And doth not Paul also speak to this question when he saith We are justified by faith Will not Mr. Baxter grant that faith is the Condition of our justification by this Righteousness If Iames then handle this question there shall be no agreement betwixt him Paul but a manifest contradiction for Paul saith that we are justified by faith without the deeds of the Law that is upon Condition of Faith as Mr. Baxter will grant Iames saith that we are justified not by faith only but by works as the Condition here is a perfect contradiction both speaking ad idem the one saying we are justified by faith without works the other saying by faith works What the true question is whereof Iames speaketh we have shown above the â—eby manifested a cleare harmonie betwixt the Apostles left no ground of suspicion of any contradiction He saith next that Paul doth either in express words or in the sense scope of his speach exclude only the works of the Law that is the fulfilling of the Conditions of the Law ourselves But never the fulfilling of the Gospel Conditions that we may have part in Christ. Ans. Whether the works of the Law which Paul excludeth be so to be understood or not we have seen above only I say now that both speak of the same Law that is the Moral Law both consequently speak of the same obedience that is obedience to the same Law And nothing can be alledged to prove that Paul meaneth works as taken for the fulfilling of the Conditions of the Law ourselves Iames meaneth the same works as taken for the fulfilling of the Conditions of the Gospel ourselves And further the faith that Iames speaketh so much of is none of the Gospel Conditions of justification for it is but a dead carcass an unprofitable thing But his following words saying Indeed if a man should obey the commands of the Gospel with a legal intent that obedience should be but legal shew that by the works of the Law he meaneth some thing in opposition to the commands of the Gospel wherein he joineth with Socinians But we owne no commands of the Gospel but such as are enjoined by the Law of God even the Moral Law of which Iames speaketh expresly vers 10 11. He tels us 3. for clearing of this agreement That Paul doth by the word Faith especially direct our thoughts to Christ beleeved in for to be justified by Christ to be justified by receiving Christ is with him all one Ans. This is all very true sure he must also say that to be justified by Christ to be justified by works is not all one for all obedience or works is not receiving of Christ. But now what doth Iames direct us to by the word Faith which he mentioneth doth he not direct our thoughts to Christ beleeved in If not it cannot be justifying Faith he speaketh of as Mr. Baxter supposeth If yea why doth he adde works more than Paul doth Shall Paul's directing our thoughts to Christ beleeved in exclude works and Iames's directing our thoughts the same way include them Where is then the agreement But 4. he addeth that when Paul doth mentione Faith as the Condition he alwayes implieth obedience to Christ. Ans. It is denied that he implieth obedience as the Condition of Justification And Mr. Baxter himself will grant this I suppose as to justification begun or as to our fiâ—st justification as he speaketh in replying to Mr. Cartwright which is enough for us for we know no second justification distinct from the first whereof either of the Apostles do speak And I like not that which he addeth saying He i.e. Paul implieth obedience in requiring Faith as truely as he that subjecteth himself to a Prince doth imply future obedience in his engagement to obey for this maketh justifying faith a plaine engagment to obey And thus to be justified by faith is to be justified by a formal engagment to obey a formal engagment to obey is a receiving of Christ for to be justified by faith to be justified by receiving Christ is all one Mr. Baxter in his Catholick Theol. part 2. n. 365. giveth us five particulars of justification by works
one person should be reconciled are the Reprobate his brethen Ephes. 5 25 26. To what end did Christ give himself for his Church And all the world of mankinde belong not to his Church It was that he might sanctifie cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spotor wrinkle or any such thing but that it shâ—uld be holy and without blemish Is this a meer Possibility Then might Christ have died have no Church to present to himself faire spotless his Church might have remained full of spots wrinkles unholy full of blemishes yea should have been no Church Tit. 2 14. He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Do all the world belong to his peculiar people doth Christ redeem all the world from all iniquity Is all the world purified made zealous of good works Or is all this meer may be which may not be 2. Corinth 5. vers 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 Was Christ made sin or a sacrifice for sin that all the world might possibly be made the Righteousness of God in him that is that possibly not one person might be made the Righteousness of God in him who can dream thus that God's intentions designes should be so loose frustrable that God should be so uncertain in his purposes Gal. 1 4. why did the Lord Jesus give himself for our sinnes It was that he might deliver 〈◊〉 from this present evil world according to the will of God and our Father This is no meer Possible Deliverance and it is such as was designed not for all the world but for the us there mentioned So Chap. 4 4 5. God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sones This Real Benefite is manifestly here restricked Ioh. 17 19. for their sakes I sanctify my self that they also may be sanctified through the truth Christ sanctified himself to be an obâ—ation not to obtaine a meer may be but 〈◊〉 they for whose sakes he did sanctifie himself that is they that were given to him vers 6 9. and were his owne vers 10. were in due time to beleeve in him vers 20. might Really Actually be Sanctified through him Heb 13 12. wherefore did Jesus suffer without the gate it was that ho might sanctifie the people with his own bloud sure this is more than a may be Rom. 3 25 26. Why did God set forth Christ to be a propitiation It was to declare his Righteousness for the remission of sinnes that are past that he might be just and the justifier of him that beleeveth in Iesus a Certaine Real thing Many moe passages might be added to this purpose but these may suffice to discover the absurd falshood of this doctrine Adde 6. such passages as mention the Actuaâ— Accomplishment Effect of Christ's death where it will yet more appear that this was no meere may be or Possible thing but that which was to have a certaine Being Reality as to the persons for whom it was designed Such as Heb. 1 3â— when he had by himself purged our sinnes Can their sinnes be said to be purged who pine a way in hell for ever because of their sinnes could this be true if no man had been saved and yet if it had been a mere possible may be Redemption it might have come to passe that not one person should have been actually saved So Heb. 9 12. by his owne blood he entered in once into the holy place having obtained eternal redemption Is a meer possible Redemption to be called an eternal Redemption and was that all that Christ obtained Then Christ's blood was more ineffectual in the truth than the type was in its typicalness for the blood of buls goats and the ashes of an hiefer sprinkling the unclean did not obtaine a possible and may-besanctification and purifying of the flesh but did actually really sanctify to the purifying of the flesh vers 13. Againe vers 14. which also confirmeth what is now said how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God So that all such for whom he offered himself and shed his blood and none else have their consciences purged from dead works to serve the living God and who darsay that this is common to all or is a meer may be which the Apostle both restricteth asserteth as a most certaine real thing Againe vers 26. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself So that he did Actually Really and not Possibly Potentially only put away sin the sin viz. of those for whom he was a sacrifice even of them that look for him and to whom he shall appear the second time without sin unto salvation vers 28. and sure no man in his wits will say that this is the whole world Gal. 3 13. Christ hath redeemed us from the Curse of the Law being made a curse for us 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith Here are three Ends Effects of Christ's Redemption mentioned which no Man will say are common to all viz. Redemption from the Curse of the Law and this was Really not potentially only done by Christ's being made a curse for us the Communication of the blessing of Abraham and the Promise of the Spirit which are ensured to such as are Redeemed from the Curse of the Law and to none else So Ephes. 2 13 14 15 16. But now in Christ Iesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the enmity the Law of commandements in ordinances for to make to himself of twain one new man so making peace and that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby To which adde the paralled place Col. 1 21 22. 2 14 15. was all this delivery from Wrath Enmity Law of commandements whatever was against us but a meer Potential thing and a may be common to all in whose power it was to cause it take effect or not as they pleased Esai 53 5. He was wounded for our transgressions â—e was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed with
left and ensured by his death unto the heires of salvation Upon his Death Satisfaction made in his death hath he gote all power in heaven earth a power to quicken whom he will Matth. 28 18. Ioh. 5 21 22 27. Phil. 2 9 10. Hence we are said to be compleat in him Col. 2 10. to be blessed with all spiritual blessings in celestials to which no doubt Faith Repentance do belong in him Ephes. 1 3. Is it not from hence that the divine power hath given unto us all things that pertaine unto life and godliness 2. Pet 1 3 Nay Paul tels us expresly Phil 1 29. that it is given to us in the behalfe of Christ to beleeve on him And certainly there is a promise of Faith Repentance and all the promises are yea amen in Him 2. Cor. 1 20. all the Blessings contained in the Covenant are made sure by his death who was the surety of this better Testament Heb. 7 22. this Testament was to have force by his death Heb. 9 15 16 17 18 the New heart heart of flesh is promised in the Covenant comprehendeth Faith Repentance they being some of his Lawes which he hath also promised to write in the heart Ier. 31 33 Heb. 8 10. Ezech. 11 19 20 36 26 27. We have moreover seen that Sanctification Holiness from which Faith Repentance cannot be separated were purchased by Christ intended in his death whence he is made of God unto us Sanctification 1. Cor. 1 30. If it be not purchased by Christ how come we by it is it a thing in our Power and an act of our owne Free Will Then as I said before we are beholden to ourselves for Faith and all that follow upon it then farewell all Prayer for Faith Repentance all Thanksgiving to God for it This is pure Pelagtanisme If it be said that it is the free gift of God Ephes. 2 8. and a Consequent of electing love I Answere all the fruites of election which are to be wrought in us are procured by the blood of Christ for all are conveyed to us in a Covenant whereof Christ is the Mediator Surety and with Christ he giveth us all things Rom. 8 32. we are blessed in Him with all spiritual blessings according as he hath chosen us in him before the foundation of the world Ephes. 1 3 4. So we are predestinate unto the adoption of children by Iesus Christ Ephes. 1 5. and adoption is not had without Faith Ioh. 1 12. can we have Actual Redemption in Christ's blood Ephes. 1 7. Col. 1 14. even forgiveness of sinnes and not have also in his blood Faith without which there in no actual redemption or forgiveness of sinnes to be had when Christ gave himself for us that he might purifie unto himself a peculiar people zealous of good works Tit. 2 14. did he not purchase Faith without which we cannot be such when the Renewing of the holy Ghost is shed on us abundantly through I. C. Tit. 3 5 6. have we not Faith also through him May we not pray for Faith and can we pray for any thing not in Christ's name See 2. Tim. 1 9. 1. Pet. 1 3. Rom. 8 32 39. Luk. 22 32. Againe 13. All that Christ died for must certanely be Saved But all Men shall not be saved That all for whom Christ died must certanely be saved is hence apparent 1. That all who have Saving Faith Repentance shall be saved will not be denyed that Christ hath purchased Faith Repentance to all for whom he died we have showne above 2. These who shall freely get all things fâ—om God must get Salvation for all things else signifie nothing without that but all they for whom Christ was delivered shall get all things Rom. 8 32. 3. They whom nothing shall separate from the Love of Christ and from the Love of God which is in Christ Jesus our Lord must certainly be saved But all they for whom Christ hath died will in due time have ground to say this Rom. 8 34 35 39. 4. All they to whose charge nothing can be laid shall be saved But this will be true of all that Christ died for for Christ's death is held forth as the ground of this Rom. 8 33 34. 5. They for whom Christ interceedeth shall undoubtedly by saved But Christ interceedeth for all for whom he died Rom. 8 33 34. 6. All who are sanctified shall be saved But all that Christ died for shall in due time be sanctified Sanctification being as we shewed above one principal intended end of Christ's death 7. All Christ's Elected sheep shall be saved But such are they for whom Christ died as was showne 8. All that God Christ love with the greatest love imaginable shall certainly be saved But such are they for whom Christ died Ioh. 3 16. 15 13. Act. 20 28. Eph. 5 25. 9. All that become the Righteousness of God in Christ shall be saved But that shall be true of all for whom he died or was made sin or a sacrifice for sin 2. Cor. 5 21. 10. All that shall be blessed in having their sins pardoned shall be saved Rom. 4 6 7 8. But all for whom Christ died shall have this Redemption Ephes. 1 7. Col. 1 14. 11. All they whom Christ knoweth acnowledgeth shall be saved Mat. 7 23. But he knoweth all them for his sheep Ioh. 10 14 17. for whom he died 12. All for whom Christ rose againe shall be saved seing he rose for our justification Rom. 4 25. But he rose againe for all those for whom he died Rom. 4 25. who was delivered for our offences and was raised againe for our justification Rom. 8 34. 13. All who shall be planted together with Christ in the likeness of his resurrection shall be saved But that is true of such as he died for Rom. 6 5. 14. All they in whom the old man shall be crucified that the body of sin might be destroyed that hence-forth they should not serve sin shall be saved But that is true of such as he died for Rom. 6 6 7 8. knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin Now if we be dead with Christ we beleeve that we shall also live with him c. 15. All they who shall be made Kings Priests unto God shall be saved But all the redeemed shall be such Rev. 1 5 6. 5 10. See worthy Mr. Durham on the Revel p. 303. 16. If Christ must see of the travail of his soul then these he died for must be saved But the former is true Esai 53 11. 17. All whom Christ shall Justifie shall be saved But he shall justify all whose iniquities he beareth Esai 53 11. Thus is this sufficiently proved It is
11. opened up Pag. 1 CHAP. II. Naturally we are inclined to cry up Self in Iustification 12 CHAP. III. The Doctrine of Iustification should be kept pure with all diligence and what dangerous expressioâ—s should be shunned 15 CHAP. IV. Iustification is so contrived in the Gospel as man may be abased and have no ground of boasting 22 CHAP. V. In Iustification there is a state of Life 25 CHAP. VI. What mysteries are in Iustification 34 CHAP. VII Justification through the Imputed Righteousness of Christ cleared out of the Old Testament the passages vindicated from the exceptions of JOHN GOODWINE 57 CHAP. VIII Some passages out of the New Test. confirming the Imputation of Christ's Righteousness vindicated from the exceptions of JOHN GOODWINE 66 CHAP. IX Othen passages of the New Test briefly mentioned which plead for the Imputation of Christ's Righteousness 94 CHAP. X. Some Arguments for the Imputation of Christ's Righteousness vindicated from the exceptions of Mr. JOHN GOODWINE 98 CHAP. XI Objections taken out of Scripture by Mr. GOODWINE against the Imputation of the Righteousness of Christ unto Iustification Answered 118 CHAP. XII Some other Objections proposed by JOHN GOODWINE examined 147 CHAP. XIII Mr. BAXTER's opinion concerning Imputation examined 182 CHAP. XIV How Christ is our Suretie what Mr. BAXTER saith as to this examined 202 CHAP. XV. Mr. BAXTER's Answers to some of our Arguments for Imputation examined 209 CHAP. XVI Mr. BAXTER's further opposition to the Imputation of Christ's Righteousness examined 226 CHAP. XVII Reasons enforcing the practice of the Truth vindicated 247 CHAP. XVIII Some of the Duties of such as live the life of Iustification proposed 254 CHAP. XIX Of the life of Iustification as to its continuance 259 CHAP. XX. The State of Iustification remaineth notwithstanding after-sins punishments 273 CHAP. XXI Iustification is by Faith what this Faith is and how it is wrought 280 CHAP. XXII Our act of Faith is not imputed to us as a Righteousness 296 CHAP. XXIII Some Argum against the Imput of Faith vindicated from the exceptions of I. G. 303 CHAP. XXIV The Imputation of Faith it self is not proved from Rom. IV. 5. 314 CHAP. XXV Faith is not our Gospel-Righteousness 327 CHAP. XXVI Christ did not procure by his death the New Covenant or the terms thereof 335 CHAP. XXVII How Faith is may be called a Condition of the New Cov. of Iustification how not 339 CHAP. XXVIII How Faith is and may be called an Instrument 346 CHAP. XXIX What interest Repentance hath in our Iustification that it is no Condition of the same 357 CHAP. XXX Whether Love purpose of New Obedience or Perseverance be Conditions of Iustification 374 CHAP. XXXI Gospel-Obedience is not the Condition of Iustification 383 CHAP. XXXII Of the Object of Iustifying Faith 391 CHAP. XXXIII The Righteousness of Christ is the special Object of Faith in Iustification 398 CHAP. XXXIV Faith in Iustification respecteth not in a special manner Christ as a King but as a Priest 403 CHAP. XXXV Faith is the only Condition on our part of the continuance of Iustification 414 CHAP. XXXVI Of the Interest of Repentance in the pardon of after-sins 426 The Contents of the Appendix CHAP. I. IMputation both of Christ's Active Passive obedience necessarie 431 CHAP. II. Christ underwent the Curse of the Law 442 CHAP. III. We must not lean to any Righteousness within us whereby to be justifyed 452 CHAP. IV. The Law by the works whereof Paul denyeth that we are justifyed is not the Iewish Law 465 CHAP. V. Works excluded in Iustification are not only works done before Faith nor perfect works required in the Law of Innocency nor outward works only 473 CHAP. VI. By works which Paul excludeth is not meant the merit of Works 481 CHAP. VII Iames 2. 14. cleared vindicated 486 CHAP. VIII No countenance given to Justification by works from Iam. 2. 14 c. 497 CHAP. IX John 〈◊〉 Arguments against the Imputation of Christ's a Active Obedience examined with a View of Wendeâ—â—n's 〈◊〉 against it 506 CHAP. X. The Fathers give Countenance to the Doctrine of Imputation some Papists approve it 518 Arguments against Universal Redemption 526 ERRATA PAg. 1. l. 13. for woule read would p. 2. l. 17. r. Essaies p. 3. l. 3. r. Essentials p. 4. l. 4. r. safeguarded l. 7. r. to be attacqued l. 39. r. Notions p. 7. l. 36. r. held forth l. 41. r. out p. 8. l. 18. r. just p. 9. l. 11. r. comfort p. 12. l. 5. r. twig p. 18. l. 31. r. for in thy sight p. 20. l. peâ—ult r. laying p. 21. l. 6. r. expect p. 24. l. 38. r. oftentimes p. 28. l. 17. for this r. his p. 31. l. 34. for faisty r. feasting p. 33. l. 2. for possion r. possession l. 9. r. standeth p. 37 l. 2. r. transgressor l. 17. r. finned l. ult r. bare p. 38. l. 9. r. notwithstanding p. 42. l. 8. r. length l. 31. r. derision p. 46. l. 6. r. layeth down l. 18. for of r. if l. 32. r. Justice l. 37. r. appeareth l. 38. r people p. 57. l. 10. r. toile l. 11. r. wages p. 58 l. 23. r. the Nature and Native work p. 59. l. 30. r. made over unto p. 60. l. 42. r. than what p. 69. l. 24. r. Christ's p. 70. l. 33 r. than the Righteousness p. 75. l. ulâ— r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 81. l. 26. r. prosecution p. 82. lin 3. à fine r. Christ. p. 84. l. 20. r. Spirit of the Lord. l. penult r. believers l. 85. l. 9. r. of the Moral p. 90. l. 12. r. and if we be made p. 91. l. 6. r. all the iniquities l. 8. r. head of the goat p. 92. l. 6. r these words p. 94. l. 22. dele of p. 95. l. 1. 8. r. circumcision p. 97. l. â— r. suteablenesse p. 104. l. 36. r. Nor is it p. 134. l. 25. r. as faith it self p. 159. l. 30. r. evacuateth p. 187. l. 24. r. immediate imputation of p. 434. l. 14. r. chargeable p. 476. l. 37. r. words p. 501. l. 3. à fine r. drawn ibid. r. countenance p. 512. l. 8 r. repetition p. 514. l. 24. for hoas r. how p. 521. l. 12. r. Frater meus p. 533. l. 22. r. If not then he was not l. 24. r. If he knew then he knew that they would l. 28 dele of l. 32. r. shall he not p. 537. l. 23. r. not one man l. 35. r. Priests p. 538. l. 22 23. r. but have all their sins charged upon their own score p. 539 l. 35. r. trespasses l. 36. r. doubtlesse p. 541. l. 10. r. fundamentally l. 14. 16. r. actual p. 551. l. 17. r. of all these l. penult for is r. as