the principal cause of all the Oppositions that are made unto it and all the Depravations of it that the Church is pestered withall Hence are the wits of men so fertile in Sophistical Cavils against it so ready to load it with seeming absurdities and I know not what unsuitableness unto their wonderous rational conceptions And no Objection can be made against it be it never so trivial but it is highly applauded by those who look on that Introduction of the mystery of Grace which is above their natural conceptions as unintelligible folly 2. That the necessary Relation of these things one unto the other namely of Justification by the Imputation of the Righteousness of Christ and the necessity of our Personal Obedience will not be clearly understood nor duely improved but by and in the exercise of the Wisdom of Faith This we grant also and let who will make what advantage they can of this concession True Faith hath that spiritual Light in it or accompanying of it as that it is able to receive it and to conduct the Soul unto Obedience by it Wherefore reserving the particular consideration hereof unto its proper place I say in general 1. That this Relation is evident unto that spiritual Wisdom whereby we are enabled doctrinally and practically to comprehend the Harmony of the mystery of God and the consistency of all the parts of it one with another 2. That it is made evident by the Scripture wherein both these things Justification through the Imputation of the Righteousness of Christ and the Necessity of our Personal Obedience are plainly asserted and declared And we defie that Rule of the Socinians that seeing these things are inconsistent in their apprehension or unto their Reason therefore we must say that one of them is not taught in the Scripture For whatever it may appear unto their Reason it doth not so to ours and we have at least as Good Reason to trust unto our own Reason as unto theirs Yet we absolutely acquiesce in neither but in the Authority of God in the Scripture rejoycing only in this that we can set our seal unto his Revelations by our own Experience For 3. It is fully evident in the gracious conduct which the minds of them that believe are under even that of the Spirit of Truth and Grace and the Inclinations of that new Principle of the Divine Life whereby they are acted For although from the Remainders of Sin and Darkness that are in them Temptations may arise unto a continuation in sin because Grace hath abounded yet are their minds so formed and framed by the Doctrine of this Grace and the Grace of this Doctrine that the abounding of Grace herein is the principal motive unto their abounding in Holiness as we shall see afterwards And this we aver to be the spring of all those Objections which the Adversaries of this Doctrine do continually endeavour to entangle it withall As 1 If the Passive Righteousness as it is commonly called that is his Death and Suffering be imputed unto us there is no need nor can it be that his Active Righteousness or the Obedience of his Life should be imputed unto us and so on the contrary for both together are inconsistent 2 That if all sin be pardoned there is no need of the Righteousness and so on the contrary if the Righteousness of Christ be imputed unto us there is no room for or need of the pardon of sin 3 If we believe the pardon of our sins then are our sins pardoned before we believe or we are bound to believe that which is not so 4 If the Righteousness of Christ be imputed unto us then are we esteemed to have done and suffered what indeed we never did nor suffered and it is true that if we are esteemed our selves to have done it Imputation is overthrown 5 If Christs Righteousness be imputed unto us then are we as Righteous as was Christ himself 6 If our sins were imputed unto Christ then was he thought to have sinned and was a sinner subjectively 7 If Good Works be excluded from any interest in our Justification before God then are they of no use unto our Salvation 8 That it is ridiculous to think that where there is no sin there is not all the Righteousness that can be required 9 That Righteousness imputed is only a putative or imaginary Righteousness c. Now although all these and the like Objections however subtilly managed as Socinus boasts that he had used more then ordinary subtilty in this cause in quo si subtilius aliquanto quanto opus esse videretur quaedam a nobis disputata sunt De servat par 4. cap. 4. are capable of plain and clear solutions and we shall avoid the examination of none of them yet at present I shall only say that all the shades which they cast on the minds of men do vanish and disappear before the Light of express Scripture Testimonies and the Experience of them that do believe where there is a due comprehension of the mystery of Grace in any tolerable measure Seventhly There are some common prejudices that are usually pleaded against the Doctrine of the Imputation of the Righteousness of Christ which because they will not orderly fall under a particular consideration in our progress may be briefly examined in these general previous considerations 1. It is usually urged against it that this Imputation of the Righteousness of Christ is no where mentioned expresly in the Scripture This is the first Objection of Bellarmine against it Hactenus saith he nullum omnino locum invenire potuerunt ubi legeretur Christi Justitiam nobis imputari ad justitiam vel nos justos esse per Christi Justitiam nobis imputatam De Justificat lib. 2. cap. 7. An Objection doubtless unreasonably and immodestly urged by men of his perswasion For not only do they make profession of their whole Faith or their belief of all things in matters of Religion in Terms and Expressions no where used in the Scripture but believe many things also as they say with Faith divine not at all revealed or contained in the Scripture but drained by them out of the Traditions of the Church I do not therefore understand how such persons can modestly manage this as an Objection against any Doctrine that the Terms wherein some do express it are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the Scripture just in that order of one word after another as by them they are used For this Rule may be much enlarged and yet be kept strait enough to exclude the principal concerns of their Church out of the confines of Christianity nor can I apprehend much more Equity in others who reflect with severity on this expression of the Imputation of the Righteousness of Christ as unscriptural as if those who make use thereof were criminal in no small degree when themselves immediately in the Declaration of their own judgment make use of such Terms Distinctions
use of and pressed at large by one among our selves but improved also by a dangerous comparison between the Writings of the Evangelists and the other Writings of the New Testament For to enforce this Argument that the Histories of the Gospel wherein the Sermons of Christ are recorded do make no mention of the Imputation of the Righteousness of Christ as in his judgement they do not nor of his Satisfaction or Merit or Expiation of sin or of Redemption by his Death as they do not in the judgment of Socinus it is added by him that for his part he is apt to admire our Saviours Sermons who was the Author of our Religion before the Writings of the Apostles though inspired men Whereunto many dangerous insinuations and reflections on the Writings of St. Paul contrary to the Faith and Sense of the Church in all Ages are subjoined S. pag. 240 241. But this Boldness is not only unwarrantable but to be abhorred What place of Scripture what Ecclesiastical Tradition what single president of any one sober Christian Writer what Theological Reason will countenance a man in making the comparison mentioned and so determining thereon such juvenile boldness such want of a due apprehension and understanding of the Nature of divine Inspirations with the order and design of the writing of the New Testament which are the springs of this precipitate censure ought to be reflected on At present to remove this pretence out of our way it may be observed 1. That what the Lord Christ taught his Disciples in his Personal Ministry on the Earth was suited unto that Oeconomy of the Church which was antecedent unto his Death and Resurrection Nothing did he with-hold from them that was needful to their Faith Obedience and Consolation in that state Many things he instructed them in out of the Scripture many new Revelations he made unto them and many times did he occasionally instruct and rectifie their judgements Howbeit he made no clear distinct Revelation of those sacred mysteries unto them which are peculiar unto the Faith of the New Testament nor were to be distinctly apprehended before his Death and Resurrection 2. What the Lord Christ revealed afterwards by his Spirit unto the Apostles was no less immediately from himself then was the Truth which he spoke unto them with his own mouth in the days of his flesh An Apprehension to the contrary is destructive of Christian Religion The Epistles of the Apostles are no less Christs Sermons then that which he delivered on the Mount Wherefore 3. Neither in the things themselves nor in the way of their Delivery or Revelation is there any Advantage of the one sort of Writings above the other The things written in the Epistles proceed from the same Wisdom the same Grace the same Love with the things which he spoke with his own mouth in the days of his flesh and are of the same divine veracity Authority and Efficacy The Revelation which he made by his Spirit is no less divine and immediate from himself then what he spoke unto his Disciples on the Earth To distinguish between these things on any of these accounts is intolerable folly 4. The Writings of the Evangelists do not contain the whole of all the Instructions which the Lord Christ gave unto his Disciples personally on the Earth For he was seen of them after his Resurrection forty days and spoke with them of the things pertaining to the Kingdom of God Act. 1.3 And yet nothing hereof is recorded in their writings but only some few occasional speeches Nor had he given before unto them a clear and distinct understanding of those things which were delivered concerning his Death and Resurrection in the Old Testament as is plainly declared Luke 24.25 26 27. For it was not necessary for them in that state wherein they were Wherefore 5. As to the extent of Divine Revelations objectively those which he granted by his Spirit unto his Apostles after his Ascension were beyond those which he Personally taught them so far as they are recorded in the Writings of the Evangelists For he told them plainly not long before his death that he had many things to say unto them which then they could not bear Joh. 16.12 And for the knowledge of those things he refers them to the coming of the Spirit to make Revelation of them from himself in the next words Howbeit when he the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorifie me for he shall receive of mine and shew it unto you ver 13 14. And on this account he had told them before that it was expedient for them that he should go away that the Holy Spirit might come unto them whom he would send from the Father ver 7. Hereunto he referred the full and clear manifestation of the mysteries of the Gospel So false as well as dangerous and scandalous are those insinuations of Socinus and his followers Secondly The Writings of the Evangelists are full unto their proper Ends and Purposes These were to record the Genealogy Conception Birth Acts Miracles and Teachings of our Saviour so far as to evince him to be the true only promised Messias So he testifieth who wrote the last of them Many other signs truly did Jesus which are not written in this Book But these are written that ye might believe that Jesus is the Christ the Son of God Joh. 20.30 31. Unto this End every thing is recorded by them that is needful unto the ingenerating and establishment of Faith Upon this confirmation all things declared in the Old Testament concerning him all that was taught in Types and Sacrifices became the object of Faith in that sense wherein they were interpreted in the Accomplishment And that in them this Doctrine was before revealed shall be proved afterwards It is therefore no wonder if some things and those of the highest importance should be declared more fully in other Writings of the New Testament then they are in those of the Evangelists Thirdly The Pretence it self is wholly false For there are as many pregnant Testimonies given unto this Truth in one alone of the Evangelists as in any other Book of the New Testament namely in the Book of John I shall refer to some of them which will be pleaded in their proper place chap. 1.12 17 19. chap. 3.14 15 16 17 18 36. chap. 5.24 But we may pass this by as one of those Inventions concerning which Socinus boasts in his Epistle to Michael Vajoditus that his Writings were esteemed by many for the singularity of the things asserted in them Fourthly The Difference that hath been among Protestant Writers about this Doctrine is pleaded in the prejudice of it Osiander in the entrance of the Reformation fell into a vain imagination that we were Justified or made Righteous with the Essential
there is no Relief or Deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon 3 In this condition it is a meer Act of Soveraign Grace without any respect unto these things foregoing to call the sinner unto Believing or Faith in the Promise unto the Justification of Life This is Gods order yet so as that what precedeth his call unto Faith hath no causality thereof 3. The next thing to be enquired into is the proper Object of Justifying Faith or of true Faith in its office work and duty with respect unto our Justification And herein we must first consider what we cannot so well close withall For besides other Differences that seem to be about it which indeed are but different Explanations of the same thing for the substance there are two Opinions which are looked on as Extreams the one in an Excess and the other in Defect The first is that of the Roman Church and those who comply with them therein And this is That the Object of Justifying Faith as such is all Divine Verity all Divine Revelation whether written in the Scripture or delivered by Tradition represented unto us by the Authority of the Church In the latter part of this Description we are not at present concerned That the whole Scripture and all the parts of it and all the Truths of what sort soever they be that are contained in it are equally the Object of Faith in the discharge of its Office in our Justification is that which they maintain Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind For supposing the whole Scripture and all contained in it Laws Precepts Promises Threatnings Stories Prophesies and the like to be the Object of it and these not as containing in them things Good or Evil unto us but under this formal consideration as divinely revealed they cannot assign or allow any other Act of the mind to be required hereunto but Assent only And so confident are they herein namely That Faith is no more then an Assent unto divine Revelation as that Bellarmin in opposition unto Calvin who placed knowledge in the description of Justifying Faith affirms that it is better defined by Ignorance than by Knowledge This Description of Justifying Faith and its Object hath been so discussed and on such evident Grounds of Scripture and Reason rejected by Protestant Writers of all sorts as that it is needless to insist much upon it again Some things I shall observe in relation unto it whereby we may discover what is of Truth in what they assert and wherein it falls short thereof Neither shall I respect only them of the Roman Church who require no more to Faith or Believing but only a bare Assent of the mind unto divine Revelations but them also who place it wholly in such a firm Assent as produceth Obedience unto all divine Commands For as it doth both these as both these are included in it so unto the especial nature of it more is required It is as justifying neither a meer Assent nor any such firm degree of it as should produce such effects 1. All Faith whatever is an Act of that power of our Souls in general whereby we are able firmly to assent unto the Truth upon Testimony in things not evident unto us by Sense or Reason It is the Evidence of things not seen And all divine Faith is in general an Assent unto the Truth that is proposed unto us upon divine Testimony And hereby as it is commonly agreed it is distinguished from Opinion and moral certainty on the one hand and Science or Demonstration on the other 2. Wherefore in Justifying Faith there is an Assent unto all divine Revelation upon the Testimony of God the Revealer By no other Act of our mind wherein this is not included or supposed can we be justified not because it is not justifying but because it is not Faith This Assent I say is included in Justifying Faith And therefore we find it often spoken of in the Scripture the Instances whereof are gathered up by Bellarmin and others with respect unto other things and not restrained unto the especial promise of Grace in Christ which is that which they oppose But besides that in most places of that kind the proper Object of Faith as Justifying is included and referred ultimately unto though diversly expressed by some of its Causes or concomitant Adjuncts it is granted that we believe all divine Truth with that very Faith whereby we are justified so as that other things may well be ascribed unto it 3. On these Concessions we yet say two things 1 That the whole nature of Justifying Faith doth not consist meerly in an Assent of the mind be it never so firm and stedfast nor whatever Effects of Obedience it may produce 2 That in its Duty and Office in Justification whence it hath that especial denomination which alone we are in the Explanation of it doth not equally respect all divine Revelation as such but hath a peculiar Object proposed unto it in the Scripture And whereas both these will be immediately evinced in our description of the proper Object and Nature of Faith I shall at present oppose some few things unto this Description of them sufficient to manifest how aliene it is from the Truth 1. This Assent is an Act of the understanding only An Act of the mind with respect unto Truth evidenced unto it be it of what nature it will So we believe the worst of things and the most grievous unto us as well as the best and the most useful But Believing is an Act of the Heart which in the Scripture comprizeth all the Faculties of the Soul as one entire principle of moral and spiritual Duties With the Heart Man believeth unto Righteousness Rom. 10.10 And it is frequently described by an Act of the Will though it be not so alone But without an Act of the Will no man can believe as he ought See Joh. 5.40 Joh. 1.12 chap. 6.35 We come to Christ in an Act of the Will and let whosoever will come And to be willing is taken for to believe Psal. 110.3 and Unbelief is Disobedience Heb. 3.18 19. 2. All Divine Truth is equally the Object of this Assent It respects not the especial nature or use of any one Truth be it of what kind it will more than another nor can it do so since it regards only Divine Revelation Hence that Judas was the Traytor must have as great an influence into our Justification as that Christ died for our sins But how contrary this is unto the Scripture the Analogy of Faith and the Experience of all that believe needs neither Declaration nor Confirmation 3. This Assent unto all Divine Revelation may be true and sincere where there hath been no previous work of the Law nor any Conviction of sin No such thing is required thereunto nor are
Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
his Priestly Office And therefore is Justification either expresly or virtually assigned unto them also Gen. 3.15 1 Joh. 3.8 Heb. 2.13 14 15 16. Rom. 4.25 Act. 5.31 Heb. 7.27 Rom. 8.34 But yet wherever our Justification is so assigned unto them they are not absolutely considered but with respect unto their relation to his Sacrifice and Satisfaction 3 All the means of the Application of the Sacrifice and Righteousness of the Lord Christ unto us are also included therein Such is the principal Efficient cause thereof which is the Holy Ghost whence we are said to be justified in the Name of our Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 and the instrumental cause thereof on the part of God which is the Promise of the Gospel Rom. 1.17 Gal. 3.22 23. It would therefore be unduly pretended that by this Assertion we do narrow or straiten the Object of Justifying Faith as it Justifies For indeed we assign a respect unto the whole Mediatory Office of Christ not excluding the Kingly and Prophetical parts thereof but only such a notion of them as would not bring in more of Christ but much of our selves into our Justification And the Assertion as laid down may be proved 1. From the Experience of all that are justified or do seek for Justification according unto the Gospel For under this notion of seeking for Justification or a Righteousness unto Justification they were all of them to be considered and do consider themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty before God subject obnoxious liable unto his wrath in the curse of the Law as we declared in the Entrance of this Discourse Rom. 3.19 They were all in the same state that Adam was in after the Fall unto whom God proposed the Relief of the Incarnation and Suffering of Christ Gen. 3.15 And to seek after Justification is to seek after a discharge from this woful state and condition Such persons have and ought to have other designs and desires also For whereas the state wherein they are antecedent unto their Justification is not only a state of Guilt and Wrath but such also as wherein through the Depravation of their Nature the power of sin is prevalent in them and their whole Souls are defiled they design and desire not only to be justified but to be sanctified also But as unto the Guilt of sin and the want of a Righteousness before God from which Justification is their Relief herein I say they have respect unto Christ as set forth to be a Propitiation through Faith in his Blood In their Design for Sanctification they have respect unto the Kingly and Prophetical Offices of Christ in their especial exercise But as to their freedom from the Guilt of sin and their Acceptance with God or their Justification in his sight that they may be freed from condemnation that they may not come into judgment it is Christ crucified it is Christ lifted up as the brazen Serpent in the Wilderness it is the Blood of Christ it is the Propitiation that he was and the Atonement that he made it is his bearing their sins his being made sin and the curse for them it is his Obedience the End which he put unto sin and the Everlasting Righteousness which he brought in that alone their Faith doth fix upon and acquiesce in If it be otherwise in the Experience of any I acknowledge I am not acquainted with it I do not say that Conviction of sin is the only antecedent Condition of actual Justification But this it is that makes a sinner subjectum capax Justificationis No man therefore is to be considered as a person to be Justified but he who is actually under the power of the Conviction of sin with all the necessary consequents thereof Suppose therefore any sinner in this Condition as it is described by the Apostle Rom. 3. Guilty before God with his mouth stopped as unto any pleas defences or excuses suppose him to seek after a Relief and Deliverance out of this estate that is to be justified according to the Gospel he neither doth nor can wisely take any other course than what he is there directed unto by the same Apostle ver 20 21 22 23 24 25. Therefore by the Deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe for there is no difference For all have sinned and come short of the Glory of God Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God Whence I argue That which a Guilty condemned sinner finding no hope nor Relief from the Law of God the sole Rule of all his Obedience doth betake himself unto by Faith that he may be delivered or justified that is the especial Object of Faith as Justifying But this is the Grace of God alone through the Redemption that is in Christ or Christ proposed as a Propitiation through Faith in his Blood Either this is so or the Apostle doth not aright guide the Souls and Consciences of men in that condition wherein he himself doth place them It is the Blood of Christ alone that he directs the Faith unto of all them that would be justified before God Grace Redemption Propitiation all through the Blood of Christ Faith doth peculiarly respect and fix upon This is that if I mistake not which they will confirm by their Experience who have made any distinct observation of the actings of their Faith in their Justification before God 2. The Scripture plainly declares that Faith as Justifying respects the sacerdotal Office and Actings of Christ alone In the great Representation of the Justification of the Church of Old in the Expiatory Sacrifice when all their sins and iniquities were pardoned and their persons accepted with God the acting of their Faith was limited unto the Imposition of all their sins on the head of the Sacrifice by the high Priest Lev. 16. By his knowledge that is Faith in him shall my righteous Servant justifie many for he shall bear their iniquities Isa. 53.11 That alone which Faith respects in Christ as unto the Justification of sinners is his bearing their iniquities Guilty convinced sinners look unto him by Faith as those who were stung with fiery Serpents did to the Brazen Serpent that is as he was lifted up on the Cross Joh. 3.14 15. So did he himself express the nature and actings of Faith in our Justification Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set
Justification Rom. 8.33 Isa. 43.25.45.23 Psal. 145.2 Rom. 3.20 What thoughts will be ingenerated hereby in the minds of Men. Isai. 33.14 Mic. 6.7 Isa. 6.5 The Plea of Job against his friends and before God not the same Job 40.3 4 5. Chap. 42.4 5 6. Directions for visiting the sick given of old Testimonies of Jerome and Ambrose Sense of Men in their Prayers Dan. 9.7 18. Psal. 143.2.130.3 4. Paraphrase of Austine on that place Prayer of Pelagius Publick Liturgies Pag. 8. § 3. A due sense of our Apostasie from God the Depravation of our Nature thereby with the power and guilt of Sin the holiness of Law necessary unto a right understanding of the Doctrine of Justification Method of the Apostle to this purpose Romans 1 2 3 4. Chap. Grounds of the antient and present Pelagianism in the denial of these things Instances thereof Boasting of Perfection from the same Ground Knowledge of Sin and Grace mutually promote each other Pag. 18. § 4. Opposition between Works and Grace as unto Justification Method of the Apostle in the Epistle to the Romans to manifest this opposition A Scheam of others contrary thereunto Testimonies witnessing this opposition Judgment to be made on them Distinctions whereby they are evaded The uselessness of them Resolution of the case in hand by Bellarmine Luk. 17.10 Dan. 9.18 Pag. 24. § 5. A Commutation as unto Sin and Righteousness by Imputation between Christ and Believers represented in the Scripture The Ordinance of the Scape Goat Levit. 16.21 22. The nature of Expiatory Sacrifices Levit. 4.29 Expiation of an uncertain Murther Deut. 21.1 2 3 4 5 6 7. The Commutation intended proved and vindicated Isa. 53.5 6. 2 Cor. 5.21 Rom. 8.3 4. Gal. 3.13 14. 1 Pet. 1.24 Deut. 21.23 Testimonies of Justin Martyr Gregory Nissen Austine Chrysostome Bernard Taulerus Pighius to that purpose The proper actings of Faith with respect thereunto Rom. 5.11 Matth. 11.28 Psa. 38.4 Gen. 4.13 Isa. 53.11 Gal. 3.1 Isa. 45.22 Joh. 3.14 15. A bold Calumny answered Pag. 38 39. § 6. Introduction of Grace by Jesus Christ into the whole of our Relation unto God and its respect unto all the parts of our Obedience No Mystery of Grace in the Covenant of Works All Religion originally commensurate unto Reason No notions of Natural Light concerning the Introduction of the Mediation of Christ and Mystery of Grace into our Relation to God Eph. 1.17 18 19. Reason as corrupted can have no notions of Religion but what are derived from its primitive state Hence the Mysteries of the Gospel esteemed folly Reason as corrupted repugnant unto the Mystery of Gâ—â—â—e Accommodation of Spiritual Mysteries unto Corrupt Reason wherefore acceptable unto many Reasons of it Two parts of corrupted Natures repugnancy unto the Mystery of the Gospel 1. That which would reduce it unto the private Reason of Men. Thence the Trinity denied And the Incarnation of the Son of God Without which the Doctrine of Justification cannot stand Rule of the Socinians in the Interpretation of the Scripture 2. Want of a due comprehension of the Harmony that is between all the parts of the Mystery of Grace This Harmomy proved Compared with the Harmony in the Works of Nature To be studied But is learned only of them who are taught of God and in experience Evil events of the want of a due comprehension hereof Instances of them All applied unto the Doctrine of Justification Pag. 53. § 7. General prejudices against the Imputation of the Righteousness of Christ. 1. That it is not in Terms found in the Scripture answered 2. That nothing is said of it in the writings of the Evangelists answered Joh. 20.30 31. Nature of Christs Personal Ministery Revelations by the holy Spirit immediately from Christ. Design of the writings of the Evangelists 3. Differences among Protestants themselves about this Doctrine answered Sense of the Antients herein What is of real Difference among Protestants considered Pag. 69. § 8. Influence of the Doctrine of Justification into the first Reformation Advantages unto the World by that Reformation State of the Consciences of Men under the Papacy with respect unto Justification before God Alterations made therein by the Light of this Doctrine though not received Alterations in the Pagan unbelieving World by the Introduction of Christianity Design and success of the first Reformer herein Attempts for Reconciliation with the Papists in this Doctrine and their success Remainders of the â—gnorance of the Truth in the Roman Church Vnavoidable consequences of the corruption of this Doctrine Pag. 83. CHAP. I. JVstification by Faith generally acknowledged The meaning of it perverted The nature and use of Faith in Justification proposed to consideration Distinctions about it waved A twofold Faith of the Gospel expressed in the Scripture Faith that is not justifying Acts 8.13 Joh. 2.23 24. Luk. 8.13 Matth. 22.28 Historical Faith whence it is so called and the nature of it Degrees of Assent in it Justification not ascribed unto any Degree of it A Calumny obviated The causes of true saving Faith Conviction of Sin previous unto it The nature of legal Conviction and its Effects Arguments to prove it antecedent unto Faith Without the consideration of it the true nature of Faith not to be understood The Order and Relation of the Law and Gospel Rom. 1.17 Instance of Adam Effects of Conviction internal Displicency and sorrow Fear of punishment Desire of Deliverance External Abstinence from Sin Performance of Duties Reformation of Life Not conditions of Justification not Formal Dispositions unto it not Moral Preparations for it The Order of God in Justification The proper object of justifying Faith Not all Divine Verity equally proved by sundry Arguments The pardon of our own sins whether the first object of Faith The Lord Christ in the Work of Mediation as the Ordinance of God for the Recovery of lost Sinners the proper object of justifying Faith The Position explained and proved Rom. 3.24 25. Ephes. 1.6 7 8. Acts 10.41 Chap. 16.13 Chap. 4.12 Luk. 24.25 26 27. Joh. 1.12.3.16 36.6.29.7.38 c. Col. 2.12 1 Cor. 2.1 31. 2 Cor. 5.19 20 21. Pag. 92 93 c. CHAP. II. The nature of justifying Faith in particular or of Faith in that exercise of it whereby we are justified The Hearts approbation of the way of the Justification and Salvation of Sinners by Christ with its acquiescency therein The description given explained and confirmed 1. From the nature of the Gospel 2. Exemplified in its contrary or the nature of unbelief Prov. 1.30 Heb. 2.3 1 Pet. 2.7 1 Cor. 1.23 24. 2 Cor. 4.3 4. What it is and wherein it doth consist 3. The Design of God in and by the Gospel His own Glory his utmost End in all things The Glory of his Righteousness Grace Love Wisdom c. The end of God in the Way of the Salvation of Sinners by Christ. Rom. 3.25 Joh. 3.16 1 Joh. 3.16 Eph. 1.5 6. 1 Cor. 1.24 Ephes. 3.10 Rom. 1.16.4.16 Ephes.
And this must diligently be considered that by our regard by Faith unto the Blood the Sacrifice the Satisfaction of Christ we take off nothing from the free Grace Favour and Love of God 3. All those wherein the Wisdom of God in the contrivance of this way of Justification and Salvation is proposed unto us Ephes. 1.7 8. In whom we have Redemption through his blood the forgiveness of sins according to the Riches of his Grace wherein he hath abounded towards us in all Wisdom and Vnderstanding See chap. 3.10 11. 1 Cor. 1.24 The whole is comprized in that of the Apostle God was in Christ reconciling the World unto himself not imputing their Trespasses unto them 2 Cor. 5.19 All that is done in our Reconciliation unto God as unto the pardon of our sins and Acceptance with him unto Life was by the presence of God in his Grace Wisdom and Power in Christ designing and effecting of it Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life is considered as the Ordinance of God unto that End Hence the Love the Grace and the Wisdom of God in the sending and giving of him are comprised in that Object and not only the Actings of God in Christ towards us but all his Actings towards the Person of Christ himself unto the same End belong thereunto So as unto his Death God set him forth to be a Propitiation Rom. 3.24 He spared him not but delivered him up for us all Rom. 8.32 And therein laid all our sins upon him Isa. 53.6 So he was raised for our Justification Rom. 4.25 And our Faith is in God who raised him from the dead Rom. 10.9 And in his Exaltation Act. 5.31 Which things compleat the record that God hath given of his Son 1 Joh. 5.10 11 12. The whole is confirmed by the Exercise of Faith in prayer which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father Eph. 2.18 Our coming through him unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4.15 16. and through him as both an High Priest and Sacrifice Heb. 10.19 20 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 This answereth the Experience of all who know what it is to pray We come therein in the name of Christ by him through his Mediation unto God even the Father to be through his Grace Love and Mercy made partakers of what he hath designed and promised to communicate unto poor sinners by him And this represents the compleat Object of our Faith The due Consideration of these things will reconcile and reduce into a perfect Harmony whatever is spoken in the Scripture concerning the Object of Justifying Faith or what we are said to believe therewith For whereas this is affirmed of sundry things distinctly they can none of them be supposed to be the entire adequate Object of Faith But consider them all in their Relation unto Christ and they have all of them their proper place therein namely the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us The Reader may be pleased to take notice that I do in this place not only neglect but despise the late Attempt of some to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel exclusively unto them and that not only as what is noisome and impious in it self but as that also which hath not yet been endeavoured to be proved with any Appearance of Learning Argument or Sobriety CHAP. II. The Nature of Justifying Faith THat which we shall now enquire into is the Nature of Justifying Faith or of Faith in that Act and Exercise of it whereby we are justified or whereon Justification according unto Gods Ordination and Promise doth ensue And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it as it is sincere Faith in general as also of what is required previously thereunto as unto its especial Nature Work and Duty in our Justification For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture wherein the Rule of our Duty is prescribed that any one doth or can truly believe with Faith unto Justification in whom the Work of Conviction before described hath not been wrought All Descriptions or Definitions of Faith that have not a respect thereunto are but vain speculations And hence some do give us such Definitions of Faith as it is hard to conceive that they ever asked of themselves what they do in their Believing on Jesus Christ for Life and Salvation The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel as proceeding from the Grace Wisdom and Love of God with its Acquiescency therein as unto its own Concernment and Condition There needs no more for the Explanation of this Declaration of the Nature of Faith than what we have before proved concerning its Object and what may seem wanting thereunto will be fully supplied in the ensuing Confirmation of it The Lord Christ and his Mediation as the Ordinance of God for the Recovery Life and Salvation of sinners is supposed as the Object of this Faith And they are all considered as an Effect of Wisdom Grace Authority and Love of God with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office Hereunto he constantly refers all that he did and suffered with all the Benefits redounding unto the Church thereby Hence as we observed before sometimes the Grace or Love or especial Mercy of God sometimes his actings in or towards the Lord Christ himself in sending him giving him up unto Death and raising him from the dead are proposed as the Object of our Faith unto Justification But they are so always with respect unto his Obedience and the Atonement that he made for sin Neither are they so altogether absolutely considered but as proposed in the Promises of the Gospel Hence a sincere Assent unto the divine Veracity in those Promises is included in this Approbation What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads 1 The Declaration of its contrary or the nature of privative unbelief upon the proposal of the Gospel For these things do mutually illustrate one another 2 The Declaration of the Design and End of God in and
necessary Condition of Justification for it is that which they call the first Justification alone which we treat about And that the Continuation of our Justification depends solely on the same causes with our Justification it self shall be afterwards declared But it is not yet proved nor ever will be that whatever is required in them that are to be justified is a Condition whereon their Justification is immediately suspended We allow that alone to be a Condition of Justification which hath an influence of causality thereunto though it be but the causality of an Instrument This we ascribe unto Faith alone And because we do so it is pleaded that we ascribe more in our Justification unto our selves than they do by whom we are opposed For we ascribe the efficiency of an Instrument herein unto our own Faith when they say only that it is a Condition or Causa sine qua non of our Justification But I judge that grave and wise men ought not to give so much to the defence of the Cause they have undertaken seeing they cannot but know indeed the contrary For after they have given the specious name of a Condition and a Causa sine qua non unto Faith they immediately take all other Graces and Works of Obedience into the same state with it and the same use in Justification and after this seeming Gold hath been cast for a while into the fire of Disputation there comes out the Calf of a personal inherent Righteousness whereby Men are justified before God virtute foederis Evangelici for as for the Righteousness of Christ to be imputed unto us it is gone into Heaven and they know not what is become of it Having given this brief Declaration of the Nature of Justifying Faith and the Acts of it as I suppose sufficient unto my present Design I shall not trouble my self to give an accurate Definition of it What are my Thoughts concerning it will be better understood by what hath been spoken than by any precise definition I can give And the Truth is definitions of Justifying Faith have been so multiplied by Learned Men and in so great variety and such a manifest inconsistency among some of them that they have been of no advantage unto the Truth but occasions of new Controversies and Divisions whilst every one hath laboured to defend the Accuracy of his own Definition when yet it may be difficult for a true Believer to find any thing compliant with his own Experience in them which kind of Definitions in these things I have no esteem for I know no man that hath laboured in this Argument about the Nature of Faith more than Doctor Jackson yet when he hath done all he gives us a definition of Justifying Faith which I know few that will subscribe unto yet is it in the main scope of it both pious and sound For he tells us Here at length we may define the Faith by which the just do live to be a firm and constant Adherence unto the mercies and loving kindness of the Lord or generally unto the spiritual food exhibited in his Sacred Word as much better than this Life it self and all the Contentments it is capable of grounded on a taste or relish of their sweetness wrought in the Soul or Heart of a Man by the spirit of Christ. Whereunto he adds The terms for the most part are the Prophet Davids not metaphorical as some may fancy much less equivocal but proper and homogeneal to the subject defined Tom. 1. Book 4. chap. 9. For the lively Scriptural Expressions of Faith by receiving of Christ leaning on him rolling our selves or our burden on him tasting how gracious the Lord is and the like which of late have been reproached yea blasphemed by many I may have occasion to speak of them afterwards as also to manifest that they convey a better understanding of the Nature Work and Object of Justifying Faith unto the minds of men spiritually enlightened than the most accurate Definitions that many pretend unto some whereof are destructive and exclusive of them all CHAP. III. The Vse of Faith in Justification It s especial Object farther cleared THe Description before given of Justifying Faith doth sufficiently manifest of what Vse it is in Justification Nor shall I in general add much unto what may be thence observed unto that purpose But whereas this Vse of it hath been expressed with some variety and several ways of it asserted inconsistent with one another they must be considered in our passage And I shall do it with all brevity possible for these things lead not in any part of the Controversie about the Nature of Justification but are meerly subservient unto other Conceptions concerning it When Men have fixed their Apprehensions about the principal matters in Controversie they express what concerneth the Vse of Faith in an Accommodation thereunto Supposing such to be the Nature of Justification as they assert it must be granted that the Vse of Faith therein must be what they plead for And if what is peculiar unto any in the substance of the Doctrine be disproved they cannot deny but that their Notions about the Vse of Faith do fall unto the Ground Thus is it with all who affirm Faith to be either the Instrument or the Condition or the Causa sine qua non or the preparation and disposition of the Subject or a meritorious cause by way of condecency or congruity in and of our Justification For all these notions of the Vse of Faith are suited and accommodated unto the Opinions of Men concerning the nature and principal causes of Justification Neither can any Trial or Determination be made as unto their Truth and Propriety but upon a previous Judgment concerning those causes and the whole Nature of Justification it self Whereas therefore it were vain and endless to plead the principal matter in Controversie upon every thing that occasionally belongs unto it and so by the Title unto the whole Inheritance on every Cottage that is built on the premises I shall briefly speak unto these various Conceptions about the Vse of Faith in our Justification rather to find out and give an understanding of what is intended by them than to argue about their Truth and Propriety which depends on that wherein the substance of the Controversie doth consist Protestant Divines until of late have unanimously affirmed Faith to be the instrumental cause of our Justification So it is expressed to be in many of the publick Confessions of their Churches This Notion of theirs concerning the Nature and Vse of Faith was from the first opposed by those of the Roman Church Afterwards it was denied also by the Socinians as either false or improper Socin Miscellnn Smalcius adv Frantz disput 4 Schlicting adver Meisner de Justificat And of late this expression is disliked by some among our selves wherein they follow Episcopius Curcellius and others of that way Those who are sober and moderate do rather decline
intended we have no way to determine the signification of them but by the consideration of the nature of the things which they were invented to declare and signifie And whereas in this Language these words are derived from Jus and Justum they must respect an Act of Jurisdiction rather then a Physical Operation or infusion Justificari is Justus censeri pro justo haberi to be esteemed accounted or adjudged Righteous So a Man was made Justus Filius in Adoption unto him by whom he was Adopted Which what it is is well declared by Budaeus Cajus lib. 2. F. de Adopt De Arrogatione loquens Is qui adoptat rogatur id est interrogatur an velit eum quem adopturus sit Justum sibi Filium esse Justum saith he intelligo non verum ut aliqui censent sed omnibus partibus ut ita dicam Filiationis veri Filij vicem obtinentem naturalis legitimi Filij loco sedentem Wherefore as by Adoption there is no internal inherent change made in the Person Adopted but by vertue thereof he is esteemed and adjudged as a true Son and hath all the rights of a legitimate Son so by Justification as to the importance of the word a man is only esteemed declared and pronounced Righteous as if he were compleatly so And in the present case Justification and gratuitous Adoption are the same Grace for the substance of them Joh. 1.12 only respect is had in their different denomination of the same Grace unto different effects or priviledges that ensue thereon But the true and genuine signification of these words is to be determined from those in the Original languages of the Scripture which are expounded by them In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lxx. render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 17.15 To shew or declare one Righteous to appear Righteous to judge any one Righteous And the sense may be taken from any one of them as Chap. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold now I have ordered my cause I know that I shall be justified The ordering of his cause his Judgment his cause to be judged on is his preparation for a sentence either of Absolution or Condemnation and hereon his confidence was that he should be Justified that is absolved acquitted pronounced Righteous And the sense is no less pregnant in the other places commonly they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof I shall speak afterwards Properly it denotes an Action towards another as Justification and to justifie do in Hiphil only and a reciprocal Action of a man on himself in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby alone is the true sense of these words determined And I say that in no place or on any occasion is it used in that Conjugation wherein it denotes an Action towards another in any other sense but to absolve acquit esteem declare pronounce Righteous or to impute Righteousness which is the Forensick sense of the word we plead for that is its constant use and signification nor doth it ever once signifie to make inherently Righteous much less to pardon or forgive so vain is the pretence of some that Justification consists only in the pardon of Sin which is not signified by the Word in any one place of Scripture Almost in all places this sense is absolutely unquestionable nor is there any more then one which will admit of any debate and that on so faint a pretence as cannot prejudice its constant use and signification in all other places Whatever therefore an infusion of inherent Grace may be or however it may be called Justification it is not it cannot be the Word no where signifying any such thing Wherefore those of the Church of Rome do not so much oppose Justification by Faith through the Imputation of the Righteousness of Christ as indeed deny that there is any such thing as Justification For that which they call the first Justification consisting in the infusion of a principle of inherent Grace is no such thing as Justification And their second Justification which they place in the merit of Works wherein Absolution or pardon of Sin hath neither place nor consideration is inconsistent with Evangelical Justification as we shall shew afterwards This Word therefore whether the act of God towards men or of men towards God or of men among themselves or of one towards another be expressed thereby is always used in a Forensick sense and doth not denote a Physical operation Transfusion or Transmutation 2 Sam. 15.4 If any man hath a Suit or Cause let him come to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will do him Justice I will Justifie him judge in his Cause and pronounce for him Deut. 25.1 If there be a Controversie among men and they come to Judgment that the Judges may judge them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall justifie the Righteous pronounce sentence on his side whereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall condemn the wicked make him wicked as the Word signifies that is judge declare and pronounce him wicked whereby he becomes so judicially and in the eye of the Law as the other is made Righteous by declaration and acquitment He doth not say this shall pardon the Righteous which to suppose would overthrow both the Antithesis and design of the place And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much to infuse wickedness into a man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to infuse a principle of Grace or Righteousness into him The same Antithesis occurs Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that justifieth the wicked and condemneth the Righteous Not he that maketh the wicked inherently Righteous not he that changeth him inherently from Unrighteous unto Righteousness But he that without any Ground Reason or Foundation acquits him in Judgment or declares him to be Righteous is an Abomination unto the Lord. And although this be spoken of the Judgment of men yet the Judgment of God also is according unto this Truth For although he Justifieth the Vngodly those who are so in themselves yet he doth it on the ground and consideration of a perfect Righteousness made theirs by Imputation and by another act of his Grace that they may be meet Subjects of this Righteous Favour really and inherently changeth them from Unrighteousness unto Holiness by the Renovation of their Natures And these things are singular in the actings of God which nothing amongst men hath any Resemblance unto or can represent For the Imputation of the Righteousness of Christ unto a Person in himself ungodly unto his Justification or that he may be acquitted absolved and declared Righteous is built on such Foundations and procedeth on such Principles of Righteousness Wisdom and Soveraignty as have no place among the actions of men nor can have so as shall afterwards be declared And moreover when God doth Justifie the ungodly on the
abounding in good works 1 Pet. 2.12 chap. 3.16 And so is it with respect unto the Church that we be not judged dead barren Professors but such as have been made partakers of the like precious Faith with others Shew me thy Faith by thy Works Jam. 2. Wherefore 3 This Righteousness is pleadable unto our Justification against all the charges of Satan who is the great Accuser of the Brethren of all that believe Whether he manage his charge privately in our Consciences which is as it were before God as he charged Job or by his instruments in all manner of reproaches and calumnies whereof some in this Age have had experience in an eminent manner this Righteousness is pleadable unto our Justification On a supposition of these things wherein our personal Righteousness is allowed its proper place and use as shall afterwards be more fully declared I do not understand that there is an Evangelical Justification whereby Believers are by and on the account of this personal inherent Righteousness justified in the sight of God nor doth the Imputation of the Righteousness of Christ unto our absolute Justification before him depend thereon For 1. None have this personal Righteousness but they are antecedently justified in the sight of God It is wholly the Obedience of Faith proceeding from true and saving Faith in God by Jesus Christ. For as it was said before Works before Faith are as by general consent excluded from any Interest in our Justification and we have proved that they are neither Conditions of it Dispositions unto it nor Preparations for it properly so called But every true Believer is immediately justified on his Believing Nor is there any moment of time wherein a man is a true Believer according as Faith is required in the Gospel and yet not be justified For as he is thereby united unto Christ which is the foundation of our Justification by him so the whole Scripture testifieth that he that believes is justified or that there is an infallible connexion in the Ordination of God between true Faith and Justification Wherefore this personal Righteousness cannot be the condition of our Justificaion before God seeing it is consequential thereunto What may be pleaded in exception hereunto from the supposition of a second Justification or differing causes of the beginning and continuation of Justification hath been already disproved 2. Justification before God is a freedom and absolution from a Charge before God at least it is contained therein And the Instrument of this charge must either be the Law or the Gospel But neither the Law nor the Gospel do before God or in the sight of God charge true Believers with Unbelief Hypocrisie or the like For who shall lay any thing unto the charge of Gods Elect who are once justified before him Such a charge may be laid against them by Sathan by the Church sometimes on mistake by the World as it was in the case of Job against which this Righteousness is pleadable But what is charged immediately before God is charged by God himself either by the Law or the Gospel and the Judgment of God is according unto Truth If this charge be by the Law by the Law we must be justified But the plea of sincere Obedience will not justifie us by the Law That admits of none in satisfaction unto its demands but that which is compleat and perfect And where the Gospel lays any thing unto the charge of any Persons before God there can be no Justification before God unless we shall allow the Gospel to be the Instrument of a false Charge For what should justifie him whom the Gospel condemns And if it be a Justification by the Gospel from the charge of the Law it renders the death of Christ of no effect And a Justification without a Charge is not to be supposed 3. Such a Justification as that pretended is altogether needless and useless This may easily be evinced from what the Scripture asserts unto our Justification in the sight of God by Faith in the Blood of Christ. But this hath been spoken to before on another occasion Let that be considered and it will quickly appear that there is no place nor use for this new Justification upon our personal Righteousness whether it be supposed antecedent and subordinate thereunto or consequential and perfective thereof 4. This pretended Evangelical Justification hath not the Nature of any Justification that is mentioned in the Scripture that is neither that by the Law nor that provided in the Gospel Justification by the Law is this The man that doth the Works of it shall live in them This it doth not pretend unto And as unto Evangelical Justification it is every way contrary unto it For therein the Charge against the person to be justified is true namely that he hath sinned and is come short of the Glory of God In this it is false namely that a Believer is an Unbeliever A sincere Person an Hypocrite one fruitful in good Works altogether barren And this false charge is supposed to be exhibited in the name of God and before him Our Acquitment in true Evangelical Justification is by Absolution or pardon of sin here by a Vindication of our own Righteousness There the plea of the person to be justified is Guilty all the World is become guilty before God but here the plea of the person on his Trial is not Guilty whereon the proofs and evidences of Innocency and Righteousness do ensue But this is a Plea which the Law will not admit and which the Gospel disclaims 5. If we are justified before God on our own personal Righteousness and pronounced Righteous by him on the account thereof then God enters into Judgment with us on something in our selves and acquits us thereon For Justification is a juridical Act in and of that Judgment of God which is according unto Truth But that God should enter into Judgment with us and justifie us with respect unto what he judgeth on or our personal Righteousness the Psalmist doth not believe Psal. 130.2 3. Psal. 143.2 nor did the Publican Luke 18. 6. This personal Righteousness of ours cannot be said to be a subordinate Righteousness and subservient unto our Justification by Faith in the Blood of Christ. For therein God justifieth the ungodly and imputeth Righteousness unto him that worketh not And besides it is expresly excluded from any consideration in our Justification Ephes. 2.7 8. 7. This Personal inherent Righteousness wherewith we are said to be justified with this Evangelical Justification is our own Righteousness Personal Righteousness and our own Righteousness are expressions equivalent But our own Righteousness is not the material cause of any Justification before God For 1 It is unmeet so to be Isa. 54.6 2 It is directly opposed unto that Righteousness whereby we are justified as inconsistent with it unto that end Phil. 3.9 Rom. 10.3 4. It will be said that our own Righteousness is the Righteousness of the
unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things are sufficiently manifest And whence it appears how little force there is in that Argument which some pretend to be of so great weight in this cause As every one they say shall be judged of God at the last day in the same way and manner or on the same Ground is he justified of God in this life But by Works and not by Faith alone every one shall be judged at the last day Wherefore by Works and not by Faith alone every one is justified before God in this life For 1. It is no where said that we shall be judged at the last day ex operibus but only that God will render unto men secundum opera But God doth not justifie any in this life secundum opera Being justified freely by his Grace And not according to the Works of Righteousness which we have done And we are every where said to be justified in this life ex fide per fidem but no where propter fidem or that God justifieth us secundum fidem by Faith but not for our Faith nor according unto our Faith And we are not to depart from the expressions of the Scripture where such a difference is constantly observed 2. It is somewhat strange that a man should be judged at the last day and justified in this life just in the same way and manner that is with respect unto Faith and Works when the Scripture doth constantly ascribe our Justification before God unto Faith without Works and the Judgment at the last day is said to be according unto Works without any mention of Faith 3. If Justification and eternal Judgment proceed absolute-on the same Grounds Reasons and Causes then if men had not done what they shall be condemned for doing at the last day they should have been justified in this life But many shall be condemned only for sins against the light of nature Rom. 2.12 as never having the written Law or Gospel made known unto them Wherefore unto such persons to abstain from sins against the light of nature would be sufficient unto their Justification without any knowledge of Christ or the Gospel 4. This Proposition that God pardons men their Sins gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works is not only foraign to the Gospel but contradictory unto it and destructive of it as contrary unto all express Testimonies of the Scripture both in the old Testament and the new where these things are spoken of But that God judgeth all men and rendreth unto all men at the last Judgment according unto their Works is true and affirmed in the Scripture 5. In our Justification in this life by Faith Christ is considered as our Propitiation and Advocate as he who hath made Atonement for sin and brought in everlasting Righteousness But at the last day and in the last Judgment he is considered only as the Judge 6. The end of God in our Justification is the Glory of his Grace Eph. 1.6 But the end of God in the last Judgment is the Glory of his remunerative Righteousness 2 Tim. 4.8 7. The Representation that is made of the final Judgment Math. 7. and Chap. 25. is only of the visible Church And therein the plea of Faith as to the profession of it is common unto all and is equally made by all Upon that plea of Faith it is put unto the trial whether it were sincere true Faith or no or only that which was dead and barren And this trial is made solely by the fruits and effects of it and otherwise in the publick declaration of things unto all it cannot be made Otherwise the Faith whereby we are justified comes not into Judgment at the last day See Joh. 5.24 with Mark 16.16 CHAP. VII Imputation and the Nature of it with the Imputation of the Righteousness of Christ in particular THe first express Record of the Justification of any sinner is of Abraham Others were justified before him from the Beginning and there is that affirmed of them which sufficiently evidenceth them so to have been But this Prerogative was reserved for the Father of the Faithful that his Justification and the express way and manner of it should be first entered on the Sacred Record So it is Gen. 15.6 He believed in the Lord and it was counted unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him or imputed unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was counted reckoned imputed And it was not written for his sake alone that it was imputed unto him but for us also unto whom it shall be imputed if we believe Rom. 4.23 24. Wherefore the first express Declaration of the nature of Justification in the Scripture affirms it to be by Imputation The Imputation of somewhat unto Righteousness And this done in that place and instance which is Recorded on purpose as the president and example of all those that shall be justified As he was justified so are we and no otherwise Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel And besides there was from the first a strong and Dangerous Opposition made unto it For this matter of Justification the Doctrine of it and what necessarily belongs thereunto was that whereon the Jewish Church broke off from God refused Christ and the Gospel perishing in their sins as is expresly declared Rom. 9.31 10.3 4. And in like manner a dislike of it an Opposition unto it ever was and ever will be a principle and cause of the Apostasie of any professing Church from Christ and the Gospel that falls under the power and deceit of them as it fell out afterwards in the Churches of the Galatians But in this state the Doctrine of Justification was fully declared stated and vindicated by the Apostle Paul in a peculiar manner And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation or that our Justification consists in the non-Imputation of sin and the Imputation of Righteousness But yet although the first Recorded instance of Justification and which was so recorded that it might be an example and represent the Justification of all that should be justified unto the end of the World is expressed by Imputation and Righteousness imputed and the Doctrine of it in that great case wherein the eternal welfare of the Church of the Jews or their ruine was concerned is so expressed by the Apostle yet is it so fallen out in our days that nothing in Religion is more maligned more reproached more despised then the Imputation of Righteousness unto us or an Imputed Righteousness A putative Righteousness the
a Pledge or Earnest Eph. 1.14 Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsor Fidejussor Praes One that voluntarily takes on himself the cause or condition of another to answer undergo or pay what he is liable unto or to see it done whereon he becomes justly and legally obnoxious unto performance In this sense is the word here used by the Apostle for it hath no other In our present enquiry into the nature of this Suretiship of Christ the whole will be resolved into this one question namely whether the Lord Christ was made a Surety only on the part of God unto us to assure us that the Promise of the Covenant on his part should be accomplished or also and principally an undertaker on our part for the performance of what is required if not of us yet with respect unto us that the Promise may be accomplished The first of these is vehemently asserted by the Socinians who are followed by Grotius and Hammond in their Annotations on this place The words of Schlictingius are Sponsor foederis appellatur Jesus quod nomine Dei nobis spoponderit id est fidem fecerit Deum foederis promissiones servaturum Non vero quasi pro nobis spoponderit Deo nostrorumve debitorum solutionem in se receperit Nec enim nos misimus Christum sed Deus cujus nomine Christus ad nos venit foedus nobiscum panxit ejusque promissiones ratas fore spopondit in se recepit ideoque nec sponsor simpliciter sed foederis sponsor nominatur spopondit autem Christus pro foederis divini veritate non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit Documentis cum perfecta vitae innocentia Sanctitate cum divinis plane quae patravit operibus cum mortis adeo truculentae quam pro Doctrinae suae veritate subijt perpessione After which he subjoyns a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief account of their whole Opinion concerning the Mediation of Christ. The words of Grotius are spopondit Christus i.e. Nos certos Promissi fecit non solis verbis sed perpetua vitae Sanctitate morte ob id tolerata miraculis plurimis which are an Abridgment of the Discourse of Schlictingius To the same purpose Dr. Hammond expounds it that he was a Sponsor or Surety for God unto the confirmation of the Promises of the Covenant On the other hand the generality of Expositors antient and modern of the Roman and Protestant Churches on the place affirm that the Lord Christ as the Surety of the Covenant was properly a Surety or undertaker unto God for us and not a Surety and undertaker unto us for God And because this is a matter of Great Importance wherein the Faith and Consolation of the Church is highly concerned I shall insist a little upon it And first we may consider the Argument that is produced to prove that Christ was only a Surety for God unto us Now this is taken neither from the Name nor Nature of the Office or work of Surety nor from the Nature of the Covenant whereof he was a Surety nor of the Office wherein he was so But the sole Argument insisted on is That we do not give Christ as a Surety of the Covenant unto God but he gives him unto us and therefore he is a Surety for God and the accomplishment of his Promises and not for us to pay our debts or to answer what is required of us But there is no force in this Argument For it belongs not unto the nature of a Surety by whom he is or may be designed unto his Office and Work therein His own voluntary susception of the Office and Work is all that is required however he may be designed or induced to undertake it He who of his own accord doth voluntarily undertake for another on what Grounds Reasons or Considerations soever he doth so is his Surety And this the Lord Christ did in the behalf of the Church For when it was said Sacrifice and burnt-Offering and whole burnt-Offerings for sin God would not have or accept as sufficient to make the Atonement that he required so as that the Covenant might be established and made effectual unto us then said he Loe I come to do thy Will O God Heb. 10.5.6 He willingly and voluntarily out of his own abundant goodness and love took upon him to make Atonement for us wherein he was our Surety And accordingly this undertaking is ascribed unto that love which he exercised herein Gal. 2.20 1 Joh. 3.16 Rev. 1.5 And there was this in it moreover that he took upon him our nature or the Seed of Abraham wherein he was our Surety So that although we neither did nor could appoint him so to be yet he took from us that wherein and whereby he was so which is as much as if we had designed him unto his work as to the true Reason of his being our Surety Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter it was the voluntary Engagement of himself to be our Surety and his taking our nature upon him for that end which was the formal Reason of his being enstated in that Office It is indeed weak and contrary unto all common experience that none can be a Surety for others unless those others design him and appoint him so to be The principal instances of Suretiship in the World have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook And in such undertakings he unto whom it is made is no less considered than they for whom it is made As when Judah on his own accord became a Surety for Benjamin he had as much respect unto the satisfaction of his Father as the safety of his Brother And so the Lord Christ in his undertaking to be a Surety for us had respect unto the Glory of God before our safety 1. We may consider the Arguments whence it is evident that he neither was nor could be a Surety unto us for God but was so for us unto God For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety is one that undertaketh for another wherein he is defective really or in Reputation Whatever that undertaking be whether in words of Promise or in depositing of real security in the hands of an Arbitrator or by any other personal Engagement of life and body it respects the defect of the person for whom any one becomes a surety Such an one is Sponsor or Fidejussor in all Good Authors and common use of speech And if any one be of absolute credit himself and of a Reputation every way unquestionable there is no need of a surety unless in case of mortality The words of a surety
alone others Faith and Works also and that in the same kind of necessity and use That whose consideration we at present undertake is the second thing proposed And indeed herein lies the substance of the whole controversie about our Justification before God upon the determination and stating whereof the determination of all other incident Questions doth depend This therefore is that which herein I affirm The Righteousness of Christ in his Obedience and Suffering for us imputed unto Believers as they are united unto him by his spirit is that Righteousness whereon they are justified before God on the Account whereof their sins are pardoned and a Right is granted them into the Heavenly Inheritance This Position is such as wherein the substance of that Doctrine in this important Article of Evangelical Truth which we plead for is plainly and fully expressed And I have chosen the rather thus to express it because it is that Thesis wherein the Learned Davenant laid down that common Doctrine of the Reformed Churches whose defence he undertook This is the shield of Truth in the whole cause of Justification which whilst it is preserved safe we need not trouble our selves about the Differences that are among Learned men about the most proper stating and declaration of some lesser concernments of it This is the Refuge the only Refuge of distressed Consciences wherein they may find Rest and Peace For the confirmation of this Assertion I shall do these three things 1 Reflect on what is needful unto the Explanation of it 2 Answer the most important general Objections against it 3 Prove the Truth of it by Arguments and Testimonies of the holy Scripture As to the first of these or what is necessary unto the Explanation of this Assertion it hath been sufficiently spoken unto in our foregoing Discourses The Heads of some things only shall at present be called over 1. The Foundation of the Imputation asserted is Union Hereof there are many Grounds and Causes as hath been declared But that which we have immediate respect unto as the Foundation of this Imputation is that whereby the Lord Christ and Believers do actually coalesce into one mystical Person This is by the Holy Spirit inhabiting in him as the Head of the Church in all fulness and in all Believers according to their measure whereby they became members of his mystical Body That there is such an Union between Christ and Believers is the Faith of the Catholick Church and hath been so in all Ages Those who seem in our days to deny it or question it either know not what they say or their minds are influenced by their Doctrine who deny the Divine Persons of the Son and of the Spirit Upon supposition of this Vnion Reason will grant the Imputation pleaded for to be reasonable at least that there is such a peculiar Ground for it as is not to be exemplified in any things natural or political among men 2. The Nature of Imputation hath been fully spoken unto before and thereunto I refer the Reader for the understanding of what is intended thereby 3. That which is imputed is the Righteousness of Christ and briefly I understand hereby his whole Obedience unto God in all that he did and suffered for the Church This I say is imputed unto Believers so as to become their only Righteousness before God unto the Justification of Life If beyond these things any Expressions have been made use of in the Explanation of this Truth which have given occasion unto any Differences or Contests although they may be true and defensible against Objections yet shall not I concern my self in them The substance of the Truth as laid down is that whose Defence I have undertaken and where that is granted or consented unto I will not contend with any about their way and methods of its Declaration nor defend the Terms and Expressions that have by any been made use of therein For instance Some have said that what Christ did and suffered is so imputed unto us as that we are judged and esteemed in the sight of God to have done or suffered our selves in him This I shall not concern my self in For although it may have a sound sense given unto it and is used by some of the Antients yet because offence is taken at it and the substance of the Truth we plead for is better otherwise expressed it ought not to be contended about For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered but only that he did it and suffered it in our stead Hereon God makes a Grant and Donation of it unto Believers upon their Believing unto their Justification before him And the like may be said of many other Expressions of the like nature These things being premised I proceed unto the consideration of the general objections that are urged against the Imputation we plead for And I shall insist only on some of the principal of them and whereinto all others may be resolved for it were endless to go over all that any mans Invention can suggest unto him of this kind And some general considerations we must take along with us herein As 1. The Doctrine of Justification is a part yea an eminent part of the mystery of the Gospel It is no marvel therefore if it be not so exposed unto the common notions of Reason as some would have it to be There is more required unto the true spiritual understanding of such mysteries yea unless we intend to renounce the Gospel it must be asserted that Reason as it is corrupted and the mind of man destitute of Divine supernatural Revelation do dislike every such Truth and rise up in Enmity against it So the Scripture directly affirms Rom. 8.7 1 Cor. 2.14 2. Hence are the Minds and Inventions of men wonderful fertile in coyning Objections against Evangelical Truths and raising cavils against them Seldom to this purpose do they want an endless number of sophistical Objections which because they know no better they themselves judge insoluble For carnal Reason being once set at liberty under the false notion of Truth to act it self freely and boldly against spiritual mysteries is subtile in its arguings and pregnant in its Invention of them How endless for instance are the Sophisms of the Socinians against the Doctrine of the Trinity and how do they triumph in them as unanswerable Under the shelter of them they despise the force of the most evident Testimonies of the Scripture and those multiplied on all occasions In like manner they deal with the Doctrine of the satisfaction of Christ as the Pelagians of old did with that of his Grace Wherefore he that will be startled at the Appearance of subtile or plausible Objections against any Gospel mysteries that are plainly revealed and sufficiently attested in the Scripture is not likely to come unto much stability in his Profession of them 3. The most of the
to Faith acting it self by Repentance So the sole Reason of that Call unto Repentance which the forgiveness of sins is annexed unto Act. 2.38 is the Proposal of the Promise which is the Object of Faith ver 39. And those Conceptions and Affections which a man hath about sin with a sorrow for it and Repentance of it upon a legal Conviction being enlivened and made Evangelical by the Introduction of Faith as a new Principle of them and giving new Motives unto them do become Evangelical so impossible is it that Faith should be without Repentance Wherefore although the first Act of Faith and its only proper exercise unto Justification doth respect the Grace of God in Christ and the way of Salvation by him as proposed in the Promise of the Gospel yet is not this conceived in order of time to precede its actings in self-displicency godly sorrow and universal conversion from sin unto God nor can it be so seeing it virtually and radically containeth all of them in it self However therefore Evangelical Repentance is not the Condition of our Justification so as to have any direct Influence thereinto nor are we said any where to be justified by Repentance nor is it conversant about the proper object which alone the Soul respects therein nor is a direct and immediate giving Glory unto God on the account of the way and work of his Wisdom and Grace in Christ Jesus but a consequent thereof nor is that Reception of Christ which is expresly required unto our Justification and which alone is required thereunto yet is it in the Root Principle and Promptitude of mind for its exercise in every one that is justified then when he is justified And it is peculiarly proposed with respect unto the Forgiveness of sins as that without which it is impossible we should have any true sense or comfort of it in our Souls but it is not so as any part of that Righteousness on the consideration whereof our sins are pardoned nor as that whereby we have an Interest therein These things are plain in the divine method of our Justification and the order of our Duty prescribed in the Gospel as also in the experience of them that do believe Wherefore considering the necessity of legal Repentance unto Believing with the sanctification of the Affections exercised therein by Faith whereby they are made Evangelical and the nature of Faith as including in it a principle of universal conversion unto God and in especial of that Repentance which hath for its principal motive the Love of God and of Jesus Christ with the Grace from thence communicated all which are supposed in the Doctrine pleaded for the necessity of true Repentance is immoveably fixed on its proper Foundation 3. As unto what was said in the Objection concerning Christs suffering in the Person of the Elect I know not whether any have used it or no nor will I contend about it He suffered in their stead which all sorts of Writers ancient and modern so express in his suffering he bare the Person of the Church The meaning is what was before declared Christ and Believers are one mystical Person one spiritually animated Body Head and Members This I suppose will not be denied To do so is to overthrow the Church and the Faith of it Hence what he did and suffered is imputed unto them And it is granted that as the Surety of the Covenant he paid all our Debts or answered for all our faults and that his Righteousness is really communicated unto us Why then say some there is no need of Repentance all is done for us already But why so why must we assent to one part of the Gospel unto the exclusion of another Was it not free unto God to appoint what way method and order he would whereby these things should be communicated unto us nay upon the supposition of the design of his Wisdom and Grace these two things were necessary 1. That this Righteousness of Christ should be communicated unto us and be made ours in such a way and manner as that he himself might be glorified therein seeing he hath disposed all things in this whole Oeconomy unto the praise of the Glory of his Grace Ephes. 1.6 This was to be done by Faith on our part It is so it could be no otherwise For that Faith whereby we are justified is our giving unto God the Glory of his Wisdom Grace and Love And whatever doth so is Faith and nothing else is so 2. That whereas our nature was so corrupted and depraved as that continuing in that state it was not capable of a Participation of the Righteousness of Christ or any benefit of it unto the Glory of God and our own Good it was in like manner necessary that it should be renewed and changed And unless it were so the Design of God in the Mediation of Christ which was the entire Recovery of us unto himself could not be attained And therefore as Faith under the formal consideration of it was necessary unto the first end namely that of giving Glory unto God so unto this latter end it was necessary that this Faith should be accompanied with yea and contain in it self the seeds of all those other Graces wherein the Divine Nature doth consist whereof we are to be made Partakers Not only therefore the thing it self or the communication of the Righteousness of Christ unto us but the way and manner and means of it do depend on Gods Soveraign order and disposal Wherefore although Christ did make satisfaction unto the Justice of God for all the sins of the Church and that as a common person for no man in his Wits can deny but that he who is a Mediator and a Surety is in some sense a common person and although he did pay all our Debts yet doth the particular Interest of this or that man in what he did and suffered depend on the way means and order designed of God unto that end This and this alone gives the true necessity of all the Duties which are required of us with their order and their ends 3 ly It is objected That the Imputation of the Righteousness of Christ which we defend overthrows the necessity of Faith it self This is home indeed Aliquid adhaerebit is the Design of all these Objections But they have Reason to plead for themselves who make it For on this supposition they say the Righteousness of Christ is ours before we do believe For Christ satisfied for all our sins as if we had satisfied in our own persons And he who is esteemed to have satisfied for all his sins in his own person is acquitted from them all and accounted just whether he believe or no nor is there any Ground or Reason why he should be required to believe If therefore the Righteousness of Christ be really ours because in the judgment of God we are esteemed to have wrought it in him then it is ours before we do believe
or before thee shall no man living be justified This must be spoken absolutely or with respect unto some one way or cause of Justification If it be spoken absolutely then this work ceaseth for ever and there is indeed no such thing as Justification before God But this is contrary unto the whole Scripture and destructive of the Gospel Wherefore it is spoken with respect unto our own Obedience and works He doth not pray absolutely that he would not enter into Judgment with him for this were to forego his Government of the world but that he would not do so on the account of his own Dutys and Obedience But if so be these Dutys and Obedience did answer in any sense or way what is required of us as a Righteousness unto Justification there was no Reason why he should deprecate a Trial by them or upon them But whereas the Holy Ghost doth so positively affirm that no man living shall be justified in the sight of God by or upon his own Works or Obedience it is I confess marvellous unto me that some should so intepret the Apostle James as if he affirmed the express contrary Namely that we are justified in the sight of God by our own Works whereas indeed he says no such thing This therefore is an Eternal Rule of Truth by or upon his Obedience no man living can be justified in the sight of God It will be said that if God enter into Judgment with any on their own Obedience by and according to the Law then indeed none can be justified before him But God judging according to the Gospel and the terms of the new Covenant men may be justified upon their own Duties Works and Obedience Ans. 1 The negative Assertion is general and unlimited that no man living shall on his own Works or Obedience be justified in the sight of God And to limit it unto this or that way of Judging is not to distinguish but to contradict the Holy Ghost 2 The Judgment intended is only with respect unto Justification as is plain in the words But there is no Judgment on our Works or Obedience with respect unto Righteousness and Justification but by the proper Rule and Measure of them which is the Law If they will not endure the Trial by the Law they will endure no Trial as unto Righteousness and Justification in the sight of God 3 The Prayer and Plea of the Psalmist on this supposition are to this purpose O Lord enter not into Judgment with thy servant by or according unto the Law but enter into Judgment with me on my own Works and Obedience according to the Rule of the Gospel for which he gives this Reason because in thy sight shall no man living be justified which how remote it is from his Intention need not be declared 4 The Judgment of God unto Justification according to the Gospel doth not proceed on our Works of Obedience but upon the Righteousness of Christ and our interest therein by Faith as is too evident to be modestly denied Notwithstanding this exception therefore hence we argue If the most Holy of the servants of God in and after a course of sincere fruitful Obedience testified unto by God himself and Witnessed in their own Consciences that is whilst they have the greatest evidences of their own sincerity and that indeed they are the servants of God do renounce all thoughts of such a Righteousness thereby as whereon in any sense they may be justified before God then there is no such Righteousness in any but it is the Righteousness of Christ alone imputed unto us whereon we are so justified But that so they do and ought all of them so to do because of the general Rule here laid down that in the sight of God no man living shall be justified is plainly affirmed in this Testimony I no way doubt but that many learned men after all their Pleas for an Interest of Personal Righteousness and Works in our Justification before God do as unto their own practice betake themselves unto this method of the Psalmist and cry as the Prophet Daniel doth in the name of the Church we do not present our supplications before thee for our own Righteousness but for thy great mercies Chap. 9.18 And therefore Job as we have formerly observed after a long and earnest defence of his own Faith Integrity and Personal Righteousness wherein he justified himself against the charge of Sathan and men being called to plead his cause in the sight of God and declare on what grounds he expected to be justified before him renounceth all his former Pleas and betakes himself unto the same with the Psalmist Chap. 40.4 Chap. 42.6 It is true in particular cases and as unto some especial end in the Providence of God a man may plead his own Integrity and Obedience before God himself So did Hezekiah when he prayed for the sparing of his life Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in Truth and with a perfect heart and have done that which is good in thy sight This I say may be done with respect unto temporal Deliverance or any other particular end wherein the glory of God is concerned So was it greatly in sparing the life of Hezekiah at that time For whereas he had with great Zeal and Industry reformed Religion and restored the true worship of God the cutting him off in the midst of his days would have occasioned the Idolatrous multitude to have reflected on him as one dying under a token of Divine displeasure But none ever made this Plea before God for the absolute Justification of their persons So Nehemiah in that great contest which he had about the worship of God and the service of his house pleads the Remembrance of it before God in his Justification against his Adversaries but resolves his own personal acceptance with God into pardoning mercy and spare me according unto the multitude of thy mercies Chap. 13.22 Another Testimony we have unto the same purpose in the Prophet Isaiah speaking in the name of the Church Cap. 64.6 We are all as an unclean thing and all our Righteousnesses are as filthy Rags It is true the Prophet doth in this place make a deep confession of the sins of the people But yet withal he joyns himself with them and asserts the especial Interest of those concerning whom he speaks by Adoption that God was their Father and they his people Chap. 63.16 Chap. 64.8 9. And the Righteousness of all that are the Children of God are of the same kind however they may differ in Degrees and some of them may be more Righteous than others But it is all of it described to be such as that we cannot I think justly expect Justification in the sight of God upon the account of it But whereas the consideration of the nature of our inherent Righteousness belongs unto the second way of the confirmation of our present Argument I
were necessary unto it And two things doth the Scripture testifie unto concerning this Law 1. That it was a perfect compleat Rule of all that internal spiritual and moral Obedience which God required of the Church The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making Wise the Simple Psal. 19.7 And it was so of all the external Duties of Obedience for matter and manner time and season that in both the Church might walk acceptably before God Isa. 8.20 And although the Original Duties of the Moral Part of the Law are often preferred before the particular Instances of Obedience in Duties of outward Worship yet the whole Law was always the whole Rule of all the Obedience internal and external that God required of the Church and which he accepted in them that did believe 2. That this Law this Rule of Obedience as it was ordained of God to be the Instrument of his Rule of the Church and by Vertue of the Covenant made with Abraham unto whose Administration it was Adapted and which its Introduction on Sinai did not disanul was accompanied with a Power and Efficacy enabling unto Obedience The Law it self as meerly preceptive and commanding administred no Power or Ability unto those that were under its Authority to yield Obedience unto it no more do the meer Commands of the Gospel Moreover under the Old Testament it enforced Obedience on the Minds and Consciences of men by the manner of its first delivery and the severity of its Sanction so as to fill them with fear and bondage and was besides accompanied with such burthensom Rules of outward Worship as made it an heavy yoke unto the people But as it was Gods Doctrine Teaching Instruction in all acceptable Obedience unto himself and was adapted unto the Covenant of Abraham it was accompanied with an Administration of effectual Grace procuring and promoting Obedience in the Church And the Law is not to be looked on as separated from those Aids unto Obedience which God administred under the Old Testament whose effects are therefore ascribed unto the Law it self See Psal. 1. Psal. 19. Psal. 119. 2. This being the Law in the sense of the Apostle and those with whom he had to do our next enquiry is what was their sense of Works or Works of the Law And I say it is plain that they intended hereby the universal Sincere Obedience of the Church unto God according unto this Law And other Works the Law of God acknowledgeth not yea it expresly condemns all Works that have any such defect in them as to render them unacceptable unto God Hence notwithstanding all the Commands that God had positively given for the strict Observance of Sacrifices Offerings and the like yet when the people performed them without Faith and Love he expresly affirms that he Commanded them not that is to be observed in such a manner In these Works therefore consisted their personal Righteousness as they walked in all the Commandments and Ordinances of the Law blameless Luk. 1.6 wherein they did instantly serve God day and night Acts 26.7 And this they esteemed to be their own Righteousness their Righteousness according unto the Law as really it was Phil. 3.6 9. For although the Pharisees had greatly corrupted the Doctrine of the Law and put false glosses on sundry Precepts of it yet that the Church in those days did by the Works of the Law understand either Ceremonial Duties only or external Works or Works with a conceit of merit or Works wrought without an internal Principle of Faith and Love to God or any thing but their own personal sincere Obedience unto the whole Doctrine and Rule of the Law there is nothing that should give the least colour of Imagination For 1. All this is perfectly stated in the Suffrage which the Scribe gave unto the Declaration of the sense and design of the Law with the Nature of the Obedâ—ence which it doth require that was made at his request by our blessed Saviour Mark 12.28 29 30 31 32 33. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him which is the first Commandment of all or as it is Matth. 22.36 Which is the great Commandment in the Law And Jesus answered him the first of all the Commandments is Hear O Israel the Lord our God is One Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength this is the first Commandment and the second is like namely this Thou shalt love thy Neighbour as thy self And the Scribe said unto him Well Master thou hast said the Truth for there is one God and there is none but he And to love him with all the Heart and with all the Vnderstanding and with all the Soul and with all the Strength and to love his Neighbour as himself is more then all whole burnt Offerings and Sacrifices And this so expresly given by Moses as the Sum of the Law namely Faith and Love as the Principle of all our Obedience Deut. 6.4 5. that it is marvellous what should induce any learned sober Person to fix upon any other sense of it as that it respected ceremonial or external Works only or such as may be wrought without Faith or Love This is the Law concerning which the Apostle disputes and this the Obedience wherein the Works of it do consist And more then this in the way of Obedience God never did nor will require of any in this World Wherefore the Law and the Works thereof which the Apostle excludeth from Justification is that whereby we are obliged to believe in God as One God the only God and love him with all our Hearts and Souls and our Neighbours as our selves And what Works there are or can be in any Persons regenerate or not regenerate to be performed in the strength of Grace or without it that are acceptable unto God that may not be reduced unto these Heads I know not 2. The Apostle himself declareth that it is the Law and the Works of it in the sense we have expressed that he excludeth from our Justification For the Law he speaks of is the Law of Righteousness Rom 9.31 The Law whose Righteousness is to be fulfilled in us that we may be accepted with God and freed from Condemnation Chap. 8.3 That in Obedience whereunto our own personal Righteousness doth consist whether what we judg so before Conversion Rom. 10.3 or what is so after it Phil. 3.9 The Law which if a man observe he shall live and be justified before God Rom. 2.13 Gal. 3.12 Rom. 10.5 That Law which is Holy Just and Good which discovereth and condemneth all sin whatever Rom. 7.7 9. From what hath been discoursed these two things are evident in the Confirmation of our present Argument 1. That The Law intended by the Apostle
Hereby it was plainly and fully declared that there must be such a Righteousness provided for our Justification before Men as would answer and remove that curse 4. In the Prefiguration and Representation of that only way and means whereby this Righteousness of God was to be wrought This it did in all its Sacrifices especially in the great Anniversary Sacrifice on the Day of Expiation wherein all the sins of the Church were laid on the Head of the Sacrifice and so carried away 3. He describes it by the only way of our participation of it the only means on our part of the communication of it unto us And this is by Faith alone The Righteousness of God which is by the Faith of Christ Jesus unto all and upon all them that believe for there is no difference Ver. 22. Faith in Christ Jesus is so the only way and means whereby this Righteousness of God comes upon us or is communicated unto us that it is so unto all that have this Faith and only unto them and that without difference on the consideration of any thing else besides And although Faith taken absolutely may be used in various senses yet as thus specified and limited the Faith of Christ Jesus or as he calls it the Faith that is in me Acts 26.18 It can intend nothing but the reception of him and trust in him as the Ordinance of God for Righteousness and Salvation This description of The Righteousness of God revealed in the Gospel which the Apostle asserts as the only means and cause of our Justification before God with the only way of its participation and communication unto us by the Faith of Christ Jesus fully confirms the truth we plead for For if the Righteousness wherewith we must be justified before God be not our own but the Righteousness of God as these things are directly opposed Phil. 3.9 And the only way whereby it comes upon us or we are made partakers of it is by the Faith of Jesus Christ then our own personal inherent Righteousness or Obedience hath no interest in our Justification before God which Argument is insoluble nor is the force of it to be waved by any distinctions whatever if we keep our hearts unto a due reverence of the Authority of God in his Word Having fully proved That no Men living have any Righteousness of their own whereby they may be justified but are all shut up under the guilt of sin and having declared That there is a Righteousness of God now fully revealed in the Gospel whereby alone we may be so leaving all Men in themselves unto their own lot In as much as all have sinned and come short of the glory of God he proceeds to declare the nature of our Justification before God in all the causes of it Ver. 24 25 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the Justifier of them that believe in Jesus Here it is that we may and ought if any where to expect the interest of our personal obedience under some qualification or other in our Justification to be declared For if it should be supposed which yet it cannot with any pretence of Reason that in the foregoing discourse the Apostle had excluded only the Works of the Law as absolutely perfect or as wrought in our own strength without the aid of Grace or as meritorious yet having generally excluded all Works from our Justification Ver. 20. Without distinction or limitation it might well be expected and ought to have been so that upon the full Declaration which he gives us of the nature and way of our Justification in all the causes of it he should have assigned the place and consideration which our own personal Righteousness had in our Justification before God the first or second or continuation of it somewhat or other or at least made some mention of it under the qualification of gracious sincere or Evangelical that it might not seem to be absolutely excluded It is plain the Apostle thought of no such thing nor was at all solicitous about any reflection that might be made on his Doctrine as though it overthrew the necessity of our own obedience Take in the consideration of the Apostles design with the circumstances of the context and the Argument from his utter silence about our own personal Righteousness in our Justification before God is unanswerable But this is not all we shall find in our progress that it is expresly and directly excluded by him All unprejudiced persons must needs think that no words could be used more express and emphatical to secure the whole of our Justification unto the Freegrace of God through the Blood or Mediation of Christ wherein it is Faith alone that gives us an interest than these used here by the Apostle And for my part I shall only say that I know not how to express my self in this matter in words and terms more express or significant of the conception of my mind And if we could all but subscribe the answer here given by the Apostle how by what means on what grounds or by what causes are we justified before God namely that we are justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his Blood c. There might be an end of this Controversie But the principal passages of this Testimony must be distinctly considered 1. The principal efficient cause is first expressed with a peculiar emphasis or the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified freely by his Grace God is the principal efficient cause of our Justification and his Grace is the only moving cause thereof I shall not stay upon the exception of those of the Roman Church namely that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Translation renders per gratiam Dei the internal inherent Grace of God which they make the formal cause of Justification is intended For they have nothing to prove it but that which overthrows it namely that it is added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely which were needless if it signifie the Free-grace or Favor of God For both these expressions gratis per gratiam freely by Grace are put together to give the greater emphasis unto this assertion wherein the whole of our Justification is vendicated unto the Free-grace of God So far as they are distinguishable the one denotes the principle from whence our Justification proceeds namely Grace and the other the manner of its operation it works freely Besides the Grace of God in this subject doth every where constantly signifie his goodness love and favor as hath been undeniably proved by many See Rom.
unto the Preface unto his Exposition of his Epistles of which kind they will be directed unto more in due season But he needs not the Testimony of men nor of the whole Church together whose safety and security it is to be built on that Doctrine which he taught In the mean time it would not be unpleasant to consider but that the perverseness of the minds of men is rather a real occasion of sorrow how those who have the same design do agree in their conceptions about his Writings for some will have it that if not all yet the most of his Epistles were Written against the Gnosticks and in the confutation of their errour others that the Gnosticks took the occasion of their errours from his Writings So bold will men make with things Divine to satisfie a present interest Secondly This was not the judgment of the ancient Church for three or four hundred years For whereas the Epistles of Paul were always esteemed the principal treasure of the Church the great guide and rule of the Christian Faith this of James was scarce received as Canonical by many and doubted of by the most as both Eusebius and Hierome do testifie Thirdly The design of the Apostle James is not at all to explain the meaning of Paul in his Epistles as is pretended but only to vindicate the Doctrine of the Gospel from the abuse of such as used their liberty for a cloak of Maliciousness and turning the Grace of God into lasciviousness continued in sin under a pretence that Grace had abounded unto that end Fourthly The Apostle Paul doth himself as we have declared vindicate his own Doctrine from such exceptions and abuses as men either made at it or turned it unto Nor have we any other Doctrine in his Epistles than what he Preached all the World over and whereby he laid the foundation of Christian Religion especially among the Gentiles These things being premised I shall briefly evidence that there is not the least Repugnancy or contradiction between what is declared by these two Apostles as unto our Justification with the causes of it And this I shall do 1. By some general considerations of the nature and tendency of both their discourses 2 By a particular explication of the context in that of St. James And under the first head I shall manifest 1 That they have not the same scope design or end in their discourses That they do not consider the same question nor state the same case nor determine on the same enquiry and therefore not speaking ad idem unto the same thing do not contradict one another 2 That as Faith is a word of various signification in the Scripture and doth as we have proved before denote that which is of divers kinds they speak not of the same Faith or Faith of the same kind and therefore there can be no contradiction in what the one ascribes unto it and the other derogates from it seeing they speak not of the same Faith 3 That they do not speak of Justification in the same sense nor with respect unto the same ends 4 That as unto Works they both intend the same namely the Works of Obedience unto the moral Law As to the scope and design of the Apostle Paul the question which he answereth the case which he proposeth and determines upon are manifest in all his Writings especially his Epistles unto the Romans and Galatians The whole of his purpose is to declare how a guilty convinced sinner comes through Faith in the blood of Christ to have all his sins pardoned to be accepted with God and obtain a right unto the Heavenly inheritance that is be acquitted and justified in the sight of God And as the Doctrine hereof belonged eminently unto the Gospel whose Revelation and Declaration unto the Gentiles was in a peculiar manner committed unto him so as we have newly observed he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and Judaizing Christians who ascribed this priviledge unto the Law and our own Works of Obedience in compliance therewithal This is the case he states this the question he determines in all his Discourses about Justification and in the explication thereof declares the nature and causes of it as also vindicates it from all exceptions For whereas men of corrupt minds and willing to indulge unto their lusts as all men naturally desire nothing but what God hath made eternally inconsistent namely that they may live in sin here and come to blessedness hereafter might conclude that if it were so as he declared that we are justified freely through the Grace of God by the Imputation of a Righteousness that Originally and inherently is not our own then was there no more required of us no relinquishment of sin no attendance unto the duties of Righteousness and Holiness he obviates such impious suggestions and shews the inconsequence of them on the Doctrine that he taught But this he doth not do in any place by intimating or granting that our own Works of Obedience or Righteousness are necessary unto or have any causal influence into our Justification before God Had there been a Truth herein were not a supposition thereof really inconsistent with the whole of his Doctrine and destructive of it he would not have omitted the Plea of it nor ought so to have done as we have shewed And to suppose that there was need that any other should explain and vindicate his Doctrine from the same exceptions which he takes notice of by such a Plea as he himself would not make use of but rejects is foolish and impious The Apostle James on the other hand had no such scope or design or any such occasion for what he wrote in this matter He doth not enquire or give intimation of any such enquiry he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself may come to be justified in the sight of God that is receive the Pardon of sins and the gift of Righteousness unto life To resolve this question into our own Works is to overthrow the whole Gospel But he had in hand a business quite of another nature For as we have said there were many in those days who professed the Christian Religion or Faith in the Gospel whereon they presumed that as they were already justified so that there was nothing more needful unto them that they might be saved A desirable estate they thought they had attained suited unto all the interest of the Flesh whereby they might live in Sin and neglect of all Duty of Obedience and yet be eternally saved Some suppose that this pernicious conceit was imbibed by them from the poysonous Opinions that some had then divulged according as the Apostle Paul foretold that it would come to pass 2 Tim. 4.1 2 3. For it is generally conceived that Simon Magus and his followers
He is utterly mistaken for the Apostle doth not ascribe Justification partly to Works and partly to Faith but he ascribes Justification in the sense by him intended wholly to Works in opposition to that Faith concerning which he treats For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended A dead Faith a Faith without Works the Faith of Devils is excluded from having any influence into Justification Fourthly He adds that the Apostle compares this Faith without Works unto a rich man that gives nothing unto the poor ver 16. and a Body without a Spirit ver 26. wherefore as that knowledg whereby a rich man knows the wants of the poor is true and real and a dead body is a body so is Faith without Works true Faith also and as such is considered by Saint James Ans. These things do evidently destroy what they are produced in the confirmation of only the Cardinal helps them out with a little Sophistry For whereas the Apostle compares this Faith unto the charity of a man that gives nothing to the poor he suggests in the room thereof his knowledge of their poverty And his knowledge may be true and the more true and certain it is the more false and feigned is the charity which he pretends in these words Go and be fed or cloathed Such is the Faith the Apostle speaks of And although a dead body is a true body that is as unto the matter or substance of it a Carcass yet is it not an essential part of a living man A Carcass is not of the same nature or kind as is the body of a living man And we assert no other difference between the Faith spoken of by the Apostle and that which is justifying than what is between a dead breathless Carcass and a living animated body prepared and fitted for all vital acts Wherefore it is evident beyond all contradiction if we have not a mind to be contentious that what the Apostle James here derogates from Faith as unto our Justification it respects only a dead barren lifeless Faith such as is usually pretended by ungodly godly men to countenance themselves in their sins And herein the Faith asserted by Paul hath no concern The consideration of the present condition of the profession of Faith in the World will direct us unto the best exposition of this place Thirdly They speak not of Justification in the same sense nor unto the same end It is of our absolute Justification before God the Justification of our persons our acceptance with him and the grant of a right unto the Heavenly inheritance that the Apostle Paul doth treat and thereof alone This he declares in all the causes of it all that on the part of God or on our part concurreth thereunto The evidence the knowledge the sense the fruit the manifestation of it in our own Consciences in the Church unto others that profess the Faith he treats not of but speaks of them separately as they occur on other occasions The Justification he treats of is but one and at once accomplished before God changing the relative state of the person justified and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe Hereof the Apostle James doth not treat at all for his whole enquiry is after the nature of that Faith whereby we are justified and the only way whereby it may be evidenced to be of the right kind such as a man may safely trust unto Wherefore he treats of Justification only as to the evidence and manifestation of it nor had he any occasion to do otherwise And this is apparent from both the instances whereby he confirms his purpose The first is that of Abraham ver 21.22 23. For he says that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been the Scripture was fulfilled which says that Abraham believed God and it was imputed unto him for Righteousness And if his intention were to prove that we are justified before God by Works and not by Faith because Abraham was so the Testimony produced is contrary yea directly contradictory unto what should be proved by it and accordingly is alledged by Paul to prove that Abraham was justified by Faith without Works as the words do plainly import Nor can any man declare how the Truth of this proposition Abraham was justified by Works intending absolute Justification before God was that wherein that Scripture was fulfilled Abraham believed God and it was imputed unto him for Righteousness especially considering the opposition that is made both here and elsewhere between Faith and Works in this matter Besides he asserts that Abraham was justified by Works then when he had offered his Son on the Altar the same we believe also but only enquire in what sense he was so justified For it was Thirty years or thereabout after it was testified concerning him that he believed God and it was imputed unto him for Righteousness and when Righteousness was imputed unto him he was justified And twice justified in the same sense in the same way with the same kind of Justification he was not How then was he Justified by Works when he offered his Son on the Altar He that can conceive it to be any otherwise but that he was by his Work in the offering of his Son evidenced and declared in the sight of God and man to be justified apprehends what I cannot attain unto seeing that he was really justified long before as is unquestionable and confessed by all He was I say then justified in the sight of God in the way declared Gen. 22.12 And gave a signal Testimony unto the sincerity of his Faith and trust in God manifesting the truth of that Scripture he believed God and it was imputed unto him for Righteousness And in the quotation of this Testimony the Apostle openly acknowledgeth that he was really accounted Righteous had Righteousness imputed unto him and was justified before God the reasons and causes whereof he therefore considereth not long before that Justification which he ascribes unto his Works which therefore can be nothing but the evidencing proving and manifestation of it whence also it appears of what nature that Faith is whereby we are justified the Declaration whereof is the principal design of the Apostle In brief the Scripture alledged that Abraham believed and it was imputed unto him for Righteousness was fulfilled when he was justified by Works on the offering of his Son on the Altar either by the Imputation of Righteousness unto him or by a real efficiency or working Righteousness in him or by the manifestation and evidence of his former Justification or some other way must be found out 1 That it was not by Imputation or that Righteousness unto the Justification of life was not then first imputed unto him is plain in the Text
in our general Enquiry into the use of it in our Justification It shall not therefore be here much again insisted on Two things we may observe concerning it 1. That it is so expressed with respect unto the whole Object of Faith or unto all that doth any way concur unto our Justification For 1. We are said to receive Christ himself Vnto as many as have received him he gave power to become the Sons of God Joh. 1.12 As you have received Christ Jesus the Lord Col. 2.6 In Opposition hereunto Unbelief is exprest by not receiving of him Joh. 11.1 Chap. 3.11 Chap. 12.48 Chap. 14.17 And it is a receiving of Christ as he is the Lord our Righteousness as of God he is made Righteousness unto us And as no Grace no Duty can have any co-operation with Faith herein this Reception of Christ not belonging unto their Nature nor comprized in their Exercise so it excludes any other Righteousness from our Justification but that of Christ alone For we are justified by Faith Faith alone receiveth Christ and what it receives is the Cause of our Justification whereon we become the Sons of God So we receive the Atonement made by the blood of Christ Rom. 5.11 For God hath set him forth to be a Propitiation through Faith in his Blood And this receiving of the Atonement includeth the Souls Approbation of the way of Salvation by the blood of Christ and and the Appropriation of the Atonement made thereby unto our own Souls For thereby also we receive the forgiveness of Sins That they may receive the forgiveness of Sin through the Faith that is in me Acts 26.18 In receiving Christ we receive the Atonement and in the Atonement we receive the forgiveness of Sins But moreover the Grace of God and Righteousness it self as the Efficient and Material Cause of our Justification are received also even the Abundance of Grace and the Gift of Righteousness Rom. 5.17 So that Faith with the respect unto all the Causes of Justification is expressed by receiving For it also receiveth the Promise the Instrumental Cause on the Part of God thereof Acts 2.41 Heb. 9.15 2. That the Nature of Faith and its acting with respect unto all the Causes of Justification consisting in receiving that which is the Object of it must be offered tendred and given unto us as that which is not our own but is made our own by that giving and receiving This is evident in the general Nature of receiving And herein as was observed as no other Grace or Duty can concur with it so the Righteousness whereby we are justified can be none of our own antecedent unto this Reception nor at any time inherent in us Hence we argue That if the Work of Faith in our Justification be receiving of what is freely granted given communicated and imputed unto us that is of Christ of the Attonement of the Gift of Righteousness of the forgiveness of Sins than have our other Graces our Obedience Duties Works no influence into our Justification nor are any Causes or Conditions thereof For they are neither that which doth receive nor that which is received which alone concur thereunto 2. Faith is expressed by looking Look unto me and be saved Isa. 45.22 A man shall look to his Maker and his Eyes shall have respect unto the Holy One of Israel Chap. 17.1 They shall look on me whom they have pierced Zech. 12.10 See Psal. 123.2 The nature hereof is expressed Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life For so was he to be lifted up on the Cross in his Death Joh. 8.28 Chap. 12.32 The Story is recorded Numb 21.8 9. I suppose none doubt but that the Stinging of the people by fiery Serpents and the Death that ensued thereon were Types of the guilt of Sin and the Sentence of the fiery Law thereon For these things happened unto them in Types 1 Cor. 10.11 When any was so stung or bitten if he betook himself unto any other Remedies he dyed and perished Only they that looked unto the Brazen Serpent that was lifted up were healed and lived For this was the Ordinance of God this way of healing alone had he appointed And their healing was a Type of the Pardon of Sin with everlasting life So by their looking is the Nature of Faith expressed as our Saviour plainly expounds it in this P ace So must the Son of man be lifted up that he that believeth on him that is as the Israelites looked unto the Serpent in the Wilderness And although this Expression of the great Mystery of the Gospel by Christ himself hath been by some derided or as they call it exposed yet is it really as instructive of the Nature of Faith Justification and Salvation by Christ as any passage in the Scripture Now if Faith whereby we are justified and in that exercise of it wherein we are so be a looking unto Christ under a sense of the guilt of Sin and our lost Condition thereby for all for our only Help and Relief for Deliverance Righteousness and life then is it therein exclusive of all other Graces and Duties whatever for by them we neither look nor are they the things which we look after But so is the Nature and Exercise of Faith expressed by the Holy Ghost And they who do believe understand his mind For whatever may be pretended of Metaphor in the Expression Faith is that Act of the Soul whereby they who are hopeless helpless and lost in themselves do in a way of expectancy and Trust seek for all help and relief in Christ alone or there is not Truth in it And this also sufficiently evinceth the Nature of our Justification by Christ. 3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labour Mat. 11.28 See Joh. 6.35.37 45 65. Chap. 7.37 To come unto Christ for life and Salvation is to believe on him unto the Justification of life But no other Grace or Duty is a coming unto Christ and therefore have they no place in Justification He who hath been convinced of Sin who hath been wearied with the Burthen of it who hath really designed to fly from the Wrath to come and hath heard the Voice of Christ in the Gospel inviting him to come unto him for Help and Relief will tell you that this coming unto Christ consisteth in a mans going out of himself in a compleat Renunciation of all his own Duties and Righteousness and betaking himself with all his Trust and Confidence unto Christ alone and his Righteousness for pardon of Sin acceptation with God and a right unto the Heavenly Inheritance It may be some will say this is not believing but canting Be it so we refer the Judgment of it to the Church of God 4. It is expressed by flying for Refuge
Heb. 6.18 Who have fled for Refuge to lay hold on the hope set before us Prov. 18.10 Hence some have defined Faith to be perfugium animae the flight of the Soul unto Christ for Deliverance from Sin and Misery And much light is given unto the Understanding of the thing intended thereby For herein it is supposed that he who believeth is antecedently thereunto convinced of his lost condition and that if he abide therein he must perish eternally that he hath nothing of himself whereby he may be delivered from it that he must betake himself unto somewhat else for Relief that unto this end he considereth Christ as set before him and proposed unto him in the Promise of the Gospel that he judgeth this to be an holy a safe way for his Deliverance and Acceptance with God as that which hath the Characters of all Divine Excellencies upon it hereon he flyeth unto it for Refuge that is with diligence and speed that he perish not in his present Condition he betakes himself unto it by placing his whole Trust and Affiance thereon And the whole Nature of our Justification by Christ is better declared hereby unto the supernatural Sense and Experience of Believers than by an hundred Philosophical Disputations about it 5. The Terms and Notions by which it is expressed under the Old Testament are leaning on God Micah 3.11 or Christ Cant. 8.5 rolling or casting our selves and our burthen on the Lord Psal. 22.8 Psal. 37.5 The Wisdom of the Holy Ghost in which Expressions hath by some been prophanely derided Resting on God or in him 2 Chron. 14.11 Psal. 37.7 Cleaving unto the Lord Deut. 4.4 Acts 11.15 as also by Trusting Hoping and Waiting in Places innumerable And it may be observed that those who acted Faith as it is thus expressed do every where declare themselves to be lost hopeless helpless desolate poor Orphans whereon they place all their hope and expectation on God alone All that I would infer from these things is that the Faith whereby we believe unto the Justification of life or which is required of us in a way of Duty that we may be justified is such an Act of the whole Soul whereby convinced Sinners do wholly go out of themselves to rest upon God in Christ for Mercy Pardon Life Righteousness and Salvation with an acquiescency of Heart therein which is the whole of the Truth pleaded for CHAP. XVI The Truth pleaded farther confirmed by Testimonies of Scripture Jer. 23.6 THat which we now proceed unto is the consideration of those Express Testimonies of Scripture which are given unto the Truth pleaded for and especially of those places where the Doctrine of the Justification of Sinners is expresly and designedly handled From them it is that we must learn the Truth and into them must our Faith be resolved unto whose Authority all the arguings and Objections of men must give place By them is more light conveyed into the understandings of Believers than by the most subtle Disputations And it is a thing not without scandal to see among Protestants whole Books written about Justification wherein scarce one Testimony of Scripture is produced unless it be to find out Evasions from the force of them And in particular whereas the Apostle Paul hath most fully and expresly as he had the greatest occasion so to do declared and vindicated the Doctrine of Evangelical Justification not a few in what they write about it are so far from declaring their Thoughts and Faith concerning it out of his Writings as that they begin to reflect upon them as obscure and such as give occasion unto dangerous mistakes and unless as was said to answer and except against them upon their own corrupt Principles seldom or never make mention of them As though we were grown wiser than he or that Spirit whereby he was inspired guided acted in all that he wrote But there can be nothing more Alien from the genius of Christian Religion than for us not to endeavour humbly to learn the Mystery of the Grace of God herein in the Declaration of it made by him But the foundation of God standeth sure what course soever men shall be pleased to take into their Profession of Religion For the Testimonies which I shall produce and insist upon I desire the Reader to observe 1. That they are but some of the many that might be pleaded unto the same purpose 2. That those which have been or yet shall be alledged on particular occasions I shall wholly omit and such are most of them that are given unto this Truth in the Old Testament 3. That in the Exposition of them I shall with what diligence I can attend 1. Unto the Analogy of Faith that is the manifest scope and design of the Revelation of the Mind and will of God in the Scripture And that this is to exalt the Freedom and riches of his own Grace the Glory and Excellency of Christ and his Mediation to discover the woful lost forlorn condition of man by Sin to debase and depress every thing that is in and of our selves as to the attaining Life Righteousness and Salvation cannot be denied by any who have their senses exercised in the Scriptures 2. Unto the Experience of them that do believe with the condition of them who seek after Justification by Jesus Christ. In other things I hope the best helps and Rules of the interpretation of the Scripture shall not be neglected There is weight in this case deservedly laid on the name of the Lord Jesus Christ the Son of God as promised and given unto us namely the Lord our Righteousness Jer. 23.6 As the name Jehovah being given and ascribed unto him is a full indication of his Divine person so the addition of his being our Righteousness sufficiently declares that in and by him alone we have Righteousness or are made righteous So was he typed by Melchisedec as first the King of Righteousness then the King of Peace Heb. 7.2 For by his Righteousness alone have we Peace with God Some of the Socinians would evade this Testimony by observing that Righteousness in the Old Testament is used sometimes for Benignity Kindness and Mercy and so they suppose it may be here But the most of them avoiding the palpable absurdity of this imagination refer it to the Righteousness of God in deliverance and vindication of his people So Brennius briefly Ita vocatur quia Dominus per manum ejus judicium justitiam faciet Israeli But these are evasions of bold men who care not so they may say somewhat whether what they say be agreeable to the Analogy of Faith or the plain words of the Scripture Bellarmine who was more wary to give some appearance of Truth unto his answers first gives other reasons why he is called the Lord our Righteousness and then whether unawares or over-powered by the evidence of Truth grants that sense of the words which contains the whole of the cause we plead