Grand Difference between the Protestants and Rome Yea 't is that Doctrine that will only help to settle an awakened convinced believing Sinner in a sweet and lasting Peace and therefore in speaking to it I shall shew you I. Who are the Persons that shall be made Partakers of this Blessed Priviledge of Justification II. The Nature of Justification what it is III. What that Righteousness is for and by which we are justified at God's Bar. IV. The Time when God's Children are made Partakers of this Blessed Priviledge V. How we are justified by Faith VI. Objections against the Doctrine of Justification answered I. Who are the Persons justified Answ 1. Negatively not fallen Angels they have indeed sinned and by Sin thrown themselves into an Eternal Abyss of Misery but their Case is hopeless and remediless God has left them in the Ruines of their Fall without discovering to them any Way of Deliverance Heb. 2.16 He took not on him the Nature of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not catch or lay hold on the Angel but when they were falling he let them go 2. Positively But fallen Man not Man in Innocency but Man under the Sentence of Condemnation for Sin but yet it 's not all Sinners that shall be justified For all the World are become guilty before God Rom. 3.19 but all the World are not saved no in the Text you find some that are incensed against Christ that are angry with him these shall be ashamed there are a World of Sinners that notwithstanding the Gospel discovering Salvation shall be Eternally damned Rev. 21.8 but such as are justified must be 1. Elected and Chosen of God to be Heirs of Eternal Life Eph. 1.4 Chosen before the Foundation of the World 2. They must be Sinners whoever is justified must first be ungodly Rom. 4.5 3. They must be given to Christ John 6.37 All the Father hath given me shall come 4. Whoever is justified must first be accused the violated Law puts in a Plea against the Sinner John 5.45 Think not I will accuse you to the Father there is one that accuseth you even Moses in whom you trust i. e. The Law of Moses by the Works whereof they hoped to be justified St. Paul had found the accusing condemning Power of the Law in his own Conscience before he pleaded the Righteousness of Christ Rom. 7.9 5. One justified must be a repenting and returning Sinner for tho' Repentance be no meritorious Cause of Justification yet it 's absolutely necessary for Pardon Isa 55.7 Let the wicked forsake his way and the unrighteous Man his Thoughts and return unto the Lord and he will have Mercy on him and to our God and he will abundantly pardon 'T is a fruitless Dispute whether Justification or Sanctification be first in Order of Nature for they both spring from one and the same Root viz. Free-Grace and never go alone and 't is certain none can have the one without the other 6. Whoever is justified must believe For we are saved by Faith Eph. 2.8 justified by Faith Rom. 3.28 'T is very absurd to say we are justified before we believe or without Faith II. I am now to shew you the Nature of Justification what it is Des Justification is in Acquittance or Discharge at God's Bar from all that the accusing Law hath to lay to our Charge and the giving such a Righteousness by Vertue whereof we can lay Claim to Eternal Life as ours Here are two Parts of Justification 1. A Discharge from what the Condemning Law hath to lay to our Charge now the Law pronounces a Curse Gal. 3.10 For as many as are of the Works of the Law are under a Curse for it is written Cursed is every one that continueth not in all Things written in the Book of the Law to do them By the Law here is meant the Covenant of Works as appears from Deut. 27.26 whence the Apostle borrows this So to be under the Curse of the Law is to be liable to all the Penalties the Law threatens Now Eternal Separation from God is what the Law threatens to the Breakers of it For that first Threatning Gen. 2.17 In the Day thou eatest thereof thou shalt surely dye is Threefold involving a Temporal a Spiritual and an Eternal Death Now from this Curse and Death we must be acquitted this is the Pardon of Sin Isa 55.7 Eph. 1.7 In whom we have Redemption thro' his Blood even the Forgiveness of Sin and this Forgiveness is of meer Grace Eph. 1.7 According to the Riches of his Grace 2d Branch of justification is by pleading a Righteteousness or a Satisfaction at God's Bar. We are by Nature Sinners and by the Law accused or impleaded at God's Bar to which Accusation we must plead guilty or not guilty Not-guilty can none plead For we are all under Sin Rom. 3.9 All the World is become guilty before God v. 19. therefore the accused Sinner must plead guilty and in Order to bring him off at God's Bar he must plead either 1. Meer Sovereign Mercy q. d. Lord I have sinned and deserved thy Wrrth and Curse but thou art a Merciful and Gracious God ready to pardon willing to forgive a God which takest no Pleasure in the Misery and Sufferings of thy Creatures I therefore plead Free and Sovereign Mercy Thus the condemned Creature throws himself upon the Mercy of the Judge but this is not properly to plead but to beg I do not say God could not have saved the Sinner this way by passing a meer Act of Sovereign Grace without respect to his Justice but I do say God will not do it he will save Sinners in such a way as his Justice as well as Mercy shall be glorified in their Salvation therefore meer Mercy cannot be pleaded Therefore 2. The Accused Sinner must plead a Satisfaction to the Law a Righteousness such as the Law and Justice of God requires This is indeed the Way in which we are to look for Justification we must plead a Satisfaction made to Divine Justice and a Righteousness in which we may stand righteous at God's Bar and this must be either a Righteousness inherent in our own Persons which is the Righteousness of Sanctification or without us the Merits and Righteousness of another 1. Inherent in our selves 'T is true all God's Saints are inherently righteous for by that blessed Work of Regeneration and Sanctification they are truly tho' not perfectly righteous as 't is said of Zachary and Elizabeth Luke 1.6 They were both righteous before God walking in all the Ordinances and Commandments of the Lord blameless They were not sinleâ—â— and Legally righteous but they allowed no Sin sincerely endeavouring to keep a good Conscience both towards God and Man All regenerate Believers are thus righteous God testifies of Noah Gen. 7.1 Thee have I seen righteous bâ—fore me in this Generation But this inherent Righteousness of Sanctification cannot be pleaded at God's Bar for our Justification 1.
Because the Holy Scripture doth abundantly assure us that none ever yet were nor ever yet shall be justified by any Righteousness in them of wrought by them Phil. 3.9 And be found in him not having on my own Righteousness which is of the Law but that which is thro' the Faith of Christ the Righteousness which is of God by Faith and Rom. 10.3 The Jews are said to be ignorant of God's Righteousness and went about to establish their own Righteousness Now that which the Scripture calls our own Righteousness is the Grace of God in us by Sanctification that New Obedience we are helped to perform by the Holy Spirit given us in Regeneration which is elsewhere called the Deeds of the Law Rom. 3.20 by which none ever yet were nor ever will be justified in his Sight 2. None can be justified by their own inherent Righteousness or sincere Obedience to the Gospel because to be thus justified would be to be justified by Works for what else is Sanctification but a new Creation by the sanctifying Vertue of the Holy Spirit unto good Works Sincere Obedience what else is it but good Works or the Works of Righteousness We read therefore of the Work of Faith and Labour of Love Now the Holy Scripture excludes all Works from Justification Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly c. Every Believer is a Worker he is still labouring to work the VVorks of God to yield sincere Obedience to God's Law But he workeâ—h not with a Design to be justified by his Works thus Faith without Works justifieth 3. That Righteousness that must justifie us at God's Bar must be a sinless and spotless Righteousness there must be no Blemish in it but it must perfectly answer the Law that accuseth and condemneth us But our own inherent Righteousness of Sanctification is full of Spots and Blemishes and no way answers the Terms of the Law which requires Perfect Obedience and curses every One that does not answer its Demands in every Point Gal. 3.10 For if we keep the whole Law and fail in one point we are guilty of all Now our inherent Holiness being weak spotted and imperfect 1 Kings 8.46 There is no Man that doth good and sinneth not 1 John 1.8 If we say we have no sin we deceive our selves and the Truth is not in us Therefore we cannot be justified by our own sincere Obedience 4. If we are justified by any thing in our selves then have we something to glory in in our selves Rom. 4.2 If Abraham was justified by Works he hath whereof to glory but not before God But all that are justified at God's Bar are justified in such a way as they have nothing to glory in in themselves Rom. 3.27 Where is boasting then it is excluded c. Eph. 2.8 By Grace ye are saved 5. If we are justified by any thing in our selves then we are not justified by Grace Rom. 4.4 Now to him that worketh the Reward is not reckoned of Grace but of Debt but all that are justified are justified by meer Grace Rom. 3.24 Being justified freely by his Grace Objection If God accepts us as Righteous for our own sincere Obedience to the Gospel as if it were Legal and Perfect meerly for the Satisfaction of Christ is not this of meer Free-Grace Answ Tho' it be granted that all that is wrought in us in our Regeneration or done by us in a Course of Holy Obedience is all of meer Grace whatever we are It is by the Grace of God we are what we are 1 Cor. 15.10 And tho' some think Jesus Christ purchased for us a Remedial Law whereby our Faith and sincere Obedience to the Gospel shall be accepted thro' Christ's Merits as if it were Legal and Perfect and we thereby justified and accepted at God's Bar yet it must also be observed and granted that when ever in Scripture we are said to be saved by Grace justified by Grace in those Places Grace is opposed to all manner of Works as well Evangelical as Legal he that has any thing in himself to plead and to bring him off at God's Bar may challenge Justification as due to it so that to be justified by Free-Grace or by Faith which is all one is to be accounted righteous at God's Bar not for any Works Righteousness or Obedience of our own but only by and for the Active and Passive Obedience of Jesus Christ received by Faith Who of God is made unto us Righteousness 1 Cor. 1.30 6. If Abraham who was the Pattern of Justification was not justified by Works or by any Acts of Evangelical Obedience then none else But Abraham was not justified by Works Rom. 4.4 therefore none ever was or can be so justified Objection The Apostle James saith Jam. 2.21 Abraham was justified by Works and ver 24. he saith Ye see then how that a Man is justified by Works and not by Faith only Now how shall we reconcile these two Apostles Paul and James whereas one saith We are justified by Faith only without Works and the other saith We are not justified by Faith only but by Works also Answ These two Apostles may be reconciled by rightly distinguishing and understanding these two Terms Justification and Faith 1. If we rightly understand this Term Justification There is a twofold Justification The One at God's Bar the Other before Men or in our own Consciences 1. There is a Justification at God's Bar and that is an Acquitting or Absolving the Sinner at God's Bar from the Guilt of all Sin and the Accepting the Person so acquitted as righteous for the Righteousness of another imputed This is not for any Works done by the Persons themselves but of Free-Grace as the Apostle proves Rom. 4.4 5 And when St. Paul speaks of Justification in Rom. 3 4 5 Chapters and in the Epistle to the Galatians and elsewhere he speaks of it in this Sence We are in this sence justified only by Faith apprehending the Righteousness of another Works bear no part in our Justification at God's Bar. But 2. Sometimes Justification is taken for a Declaration of a Man's Righteousness before Men or an Evidence of one's Justification in his own Conscience and this is by Works For how shall I appear to others to be a righteous justified Person but by my Good Works our Lord has directed to judge of the Tree by the Fruit by their Works you shall know them or how shall a Christian know that he is justified at God's Bar but by an Internal Evidence in his own Soul that he truly loves God believes in Christ and sincerely obeys the Gospel 2 Cor. 1.12 This is our rejoycing the Testimony of our Consciences bearing us Witness that in Simplicity and Godly Sincerity not by Fleshly Wisdom but by the Grace of God we have had our Conversations in the World Now St. James Jam. 2. speaks not of Justification before God for Abraham was justified at God's Bar
at least twenty five Years before he offered up his Son as appears Gen. 15 6. So that James speaks only of a Declarative Justification before Men and in our own Consciences and so when Abraham is said to be justified by offering up Isaac the Meaning is by this his Sincerity was made known to him he had a full and clear Discovery that his Faith was a saving justifying Faith Gen. 22.12 2. This seeming Difference between St. Paul and St. James may be reconciled by considering and rightly distinguishing the Meaning of this Term Faith Now Faith is taken sometimes 1. For a True Saving Lively Faith which works by Love and is productive of all Holy Obedience and this is that Faith St. Paul means when he says We are justified by Faith only 2. The Word Faith is sometimes taken for a false dead and barren Assent to the Gospel and this is such a Faith as Devils and Hypocrites may be supposed to have and this is the Faith St. James opposes in Justification We are not justified by Faith i. e. by a dead barren unactive Assent to the Gospel But Abraham and Rahab were justified by Works i. e. Their good Works justified their Faith or proved then Faith to be a truly Lively Saving and Justifying Faith Thus these two Apostles are reconciled St. Paul separates Works from Justification but not from Faith St. James joins Works to Faith but not for Justification at God's Bar but before Men and in our own Consciences Now by what hath been said it is abundantly evident that we have no Righteousness in our selves by which we can be justified at God's Bar but that Righteousness by which we are justified before God must be a Righteousness of another performed for us and in our stead Now my next Work is to shew you what that is III. That Righteousness by and for which we are esteemed righteous at God's Bar is the Active and Passive Obedience of Jesus Christ performed by him in our stead imputed to us and received only by Faith This is very clear from Holy Scripture For First As we by Sin are under the Curse of the Law Gal. 3.10 and deserve Hell so Christ by his Death hath redeemed us from that Curse Eph. 1.7 In whom we have Redemption by his Blood the Forgiveness of Sin so Gal. 3.12 13 14. There is no other way for a Sinner to be brought from under the Curse of the Law and Wrath of God but by the Merits Death and Satisfaction of Christ Secondly The Righteousness of Christ is imputed to us for our Justification Now here Consider these Two Things 1. What is meant by the Righteousness of Christ 2. That Christ's Righteousness is that Righteousness by which we are justified before God 1. What are we to understand by the Righteousness of Christ Answ That Righteousness of Christ which is imputed to us for our Justification is the Active and Passive Obedience of Christ to the Law as our Mediator and Surety For the Moral Law required two Things First Sinless and Perfect Obedience Secondly In Case of Sin and the Law broken the Law required Satisfaction Now the Lord Jesus Christ as our Mediator and Surety did both these for us 1. Christ's Active Obedience to the Law was for us that forasmuch as we had broken the Law Christ obeyed and fulfilled it for us Gal. 4.4 When the Fulness of time was come God sent forth his Son made of a Woman made under the Law and the Reason is given v. 5. To redeem or satisfie Divine Justice for those which were under the Law Rom. 8.3 For what the Law could not do in that it was weak thro' the Flesh God sending his own Son in the likeness of sinful Flesh v. 4. That the Righteousness of the Law might be fulfill'd in us c. The Law could not justifie because we could not keep it therefore God sent his Son in our stead to do it for us and this Active Obedience of Christ is imputed to us for our Justification 2. The Law broken threatens a Curse Gal. 3.10 Christ came from Heaven and endures this Curse for us the Death he dyed was for us Gal. 3.12 13. he dyed the Death and suffered the Penalty due to us and By his Sâ—ripes we are healed Isa 53.4 5 6. He was delivered for our Sins and raised again for our Justification Rom. 4. last and as he suffered the Curse so fulfilled the Righteousness of the Law for us Rom. 8.3 For what the Law could not do in that it was weak c. God sending his own Son in the Likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us The Law not being able to justifie us because we we were unable to keep it God pitying us in this State sent his Son in our stead or place to fulfil the Law which being done by Christ in our Nature as our Surety is done in us This is that Righteousness by and for which we are justified and accounted righteous at God's Bar. Now this Righteousness of Christ is called the Righteousness of God Rom. 1.17 because it is the Righteousness of him who is God And the Righteousness of Faith Rom. 4.11 because that Righteousness that Faith eyes and looks at in Justification The Righteousness of the Law Rom. 8.3 4. because it is such a perfect Righteousness as the Law requires 2. Now this Active and Passive Obedience of Christ is that Righteousness by and for which we are justified at God's Bar. And this is the Meaning of all those Scriptures which speak of our Pardon Acceptance and Justification at God's Bar to be of Grace meer Free-grace Rom. 3.24 25. Rom. 5.1 We read of Righteousness imputed Rom. 4.6 Blessed is the Man to whom the Lord imputeth Righteousness c. v. 9. Faith was reckoned for Righteousness so v. 11 22 23 24. Now what was imputed it was Faith i. e. the Object of Faith the Righteousness of Christ which Faith look'd at and that was not an inherent Righteousness in the Person of the Believer but an Objective Righteousness in the Person of Christ So then the only Plea the Arraigned Accused Sinner can make for himself at God's Bar is this O Lord I readily confess I have sinned and by Sin deserve to be Eternally damned yet in Love to lost Sinners thou hast given Christ who by his Active Obedience has fulfill'd the Law and by his Sufferings hath purchased Eternal Redemption for all them that believe in him obey and receive him as offered in the Gospel I see my self lost and undone by Sin I sly by Faith to him and rest upon him alone for Pardon Justification and Eternal Life He is the Lord my Righteousness I resolve upon New Obedience and Holiness but I will not trust to any Thing in my self but to the Merits and Righteousness of Christ alone This is the Believer's Plea at God's Bar for Pardon and
Justification and there are two Considerations that will much clear the Manner of this Imputation 1. As Adam's Sin is imputed to his Posterity whereby they are all become Sinners Rom. 5.12 In him all have sinned even so is Christ's Righteousness to all his whereby they become righteous Rom. 5.19 As by one Man's Disobedience many i. e. all Mankind were made Sinners so by the Obedience of one many i. e. all the Spiritual Seed of Christ for the Apostle is there speaking of the two Seeds were made righteous 2. As the Sins of the Elect were laid upon or imputed to Christ as Isa 53.4 5 Rom. 4. last He was made Sin for us So the Obedience or Righteousness of Christ is imputed to us 2 Cor. 5. last We are made the Righteousness of God in him IV. Let us now Consider the Time when we are made Partakers of this blessed Priviledge Justification And here Consider 1. From Eternity God hath decreed to justifie all the Elect for it must be granted that all those blessed Priviledges the Saints enjoy in Time is setled upon them in God's Eternal Purpose Eph. 1.4 He hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love V. 5. Having predestinated us to the Adoption of Children by Jesus Christ to himself according to the Good Pleasure of his Will so that Adoption Justification Sanctification and all other Spiritual Heavenly Blessings are setled upon us in God's Eternal Election before Time but yet it can in no propriety of Speech be said We are justified from Eternity there being not one Syllable in the whole Bible that saith so We must distinguish between a Purpose in God to do such a Thing in Time and the Thing actually done we are no more justified from Eternity then we are sanctified and glorified from Eternity God having from Eternity equally purposed to give these Benefits to all the Elect. 2. The Lord Jesus Christ hath at his Death purchased the Pardon of Sin Justification and Eternal Life for all Believers God laid on him the Iniquities of us all Isa 53.4 5 6. Rom. 5.12 ad finem yet these purchased Priviledges are reserved for us not applied to us until we actually come to and believe in Christ John 3.36 He that believeth on the Son hath Everlasting Life and he that believeth not the Son shall not see Life 2. We are actually justified by Faith Rom. 5.1 Being justified by Faith we have Peace with God Rom. 3.28 A Man is justified by Faith without the Deeds of the Law Now if we are justified by Faith we are not justified before Faith nor without it the Being of Faith in the Soul being absolutely necessary to Justification 4. In Death we have a further Manifestation of our Justification when the Soul of a Believer appears at God's Bar 't is then acquitted and finds it self more immediately in the Arms of Mercy Rev. 14.13 Blessed are the dead which dye in the Lord they rest from their Labours and their Work do follow them 5. The Last and Great Day of Justification will be the Day of Judgment the Saints shall then by Jesus Christ himself be declared Just and Righteous before Angels and Men Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you V. How we are justified by Faith The very Papists and the Rankest Arminian will not deny but own we are justified by Faith let them but Explain the Term Faith as they please Therefore it will be very necessary to shew how Faith justifies 1. Negatively We are not justified by Faith in a proper but in a figurative Sense not by Faith as it is a Work in us In this manner Papists Socinians and Arminians plead for Justification by Faith nay some would have Faith bear away the Bell and have the Honour of justifying us it is singled out by God from all other Graces and God of meer Mercy looks on Faith say some Faith and sincere Obedience to the Gospel say Others as if it were a Perfect and Legal Righteousness tho' they own this Acceptance to be of Grace But all this is nothing but Popery refined the Doctrine of Justification by Works dressed in neater Terms the Devices of Satan to darken and obscure the old Protestant Doctrine of Justification 2. Positively Faith justifies with respect to its Object Now the Object of Faith is 1. General The whole Word of God Historical Mandatory Promissory Monitory it looks at all the Parts of the Divine Law Thus Faith purifies the Heart produces Holy Obedience but in this sence Faith justifies not 2. Faith has a special and peculiar Object and that is the Promise or Covenant of Grace or rather Christ in the Promise thus Faith justifies as it looks to and eyes the Promises Faith is the Right Hand whereby we look unto Christ and receive Christ offered to us Now this Saving Faith has a twofold Act An Act ad Extra and an Act ad Intra Ad Extra it looks and puts forth Acts of true Evangelical Obedience Holiness of Heart and Life so it justifies not But Ad intra it looks to Christ and rests upon him alone in this Sence Faith justifies So that upon the whole we may say 1. That the Internal Moving Cause of our Justification is meer Grace Rom. 3.24 Being freely justified by his Grace 2. The External Moving Cause is Jesus Christ God-man who as Mediator hath purchased this Gift for us 3. The Material Cause is the Active and Passive Obedience of Christ whereby he both obeyed the Law and made Satisfaction for Sin 4. The Formal Cause is the Imputation of our Sins to Christ and his Righteousness to us 5. The External Instrumental Cause of Justification is the Gospel in which Christ and Justification by the Imputation of his Righteousness is revealed and offered to us 2 Cor. 5.22 6. The Internal Instrumental Cause is Faith which justifieth instrumentally as it apprehends Christ Thus we are said to be justified by Grace by Faith by Christ i. e. thro' God's Grace by Christ's Merits apprehended by Faith 7. The Declarative Cause of Justification is Good Works whereby our Faith is declared to be not a dead but a true and living Faith 8. The Final Cause of our Justification is the Glory of God and our own Salvation VI. Objections answered Object 1. If Christs Righteousness imputed be the only Cause of our Justification what need then of Repentance Holiness or New Obedience Answ 1. Repentance and true Holiness is by God himself made indispensably necessary to Salvation Acts 17.30 God commands all Men every where to repent And Heb. 12.14 Without Holiness no Man shall see God 2. I do not say Repentance Holiness and New Obedience are no Cause at all but they are neither the External nor Internal Moving Cause they are neither the Efficient Formal Instrumental Material or Meritorious Cause yet they are the Evidential or
Declarative Cause there being no other ordinary Way to evidence to our own Souls the Truth of our Faith and the Certainty of our Justification but by sincere Obedience and true Holiness Rom. 8.1 They that are in Christ walk not after the Flesh but after the Spirit 3. 'T is very strange Persons can find no place for or reason of Holiness unless they must place them in Christ's Throne and make them their justifying Righteousness our Holiness does not merit Heaven but it makes us fit for it it does not give us a Title but it is our Evidence for Heaven Obj. 2. But does not this Doctrine of Justification by imputed Righteousnes introduce Carelesness for if we are justified by Christ's Obedience what need we be exact or careful about our own Obedience Answ Indeed this is an old Objection made against this Doctrine Rom. 6.1 Shall we continue in Sin that Grace may abound But 1. Consider Justification and Sanctification always go together to whomsoever Christ is made Righteousness To them is he made Sanctification also 1 Cor. 1.30 2. Nothing more engages the Soul to Christ and Holiness then a sence of Free-Grace in Justification Rom. 1.8 Obj. 3. This Doctrine of Justification by Christ's Righteousness imputed seems to dissolve the Law as if it did no longer oblige to Obedience Answ This is also an old Objection made against St. Paul's Preaching Rom. 3.31 Do we then make void the Law thro' Faith God forbid yea we rather establish the Law The Apostle's Answer is that the Doctrine of Justification by imputed Righteousness is so far from destroying the Law that it establishes it 1. The Law is established in Christ in that he has fulfilled the Law and that both in the perfect Holiness of his Life and also in the Sufferings and Satisfaction of his Death because Christ did all this as our Head and Representative and hence the Righteousness of the Law is said to be fulfilled in us Rom. 8.3 4. 2. The Law to a Believer is become void as to its being the Way of our Justification before God yet it is established as a Rule of Life We must obey it not to be justified by it but to testifie our Thankfulness to God not as a Cause but as an Evidence of our Justification not to give us a Title to Life but a Meetness for it Obj. 4. If we are righteous before God in the Righteousness of Christ then God sees no Sin in his People Answ True God sees not Sin in a Saint with a Vindictive Eye he does not so see Sin in a justified Person as to revoke their Justification and condemn them for it Rom. 8.1 No Condemnation to them that are in Christ But with an intuitive Eye God doth both see and punish Sin in his own People Psal 89.30 31 32 33 34. Obj. 5. This Doctrine of Justification by imputed Righteousness is a Doctrine very pleasing to Flesh and Blood every Carnal Man will be glad of it because he need not be much concerned about his own Righteousness c. Answ There is no Doctrine in the Bible more contrary to Flesh and Blood than this is Rom. 10.3 The Jews could not submit to it it 's Foolishness to Carnal Men Flesh and Blood is for Setting up something of its own to be justified by no Doctrine doth so empty the Creature as this does it makes Men abhor themselves and renounce their own Righteousness and make Christ all in all Phil. 3.6 7 8. Obj. 6. The Scripture every where attributes our Justification to the Death and Blood of Christ therefore not to his Active Obedience as you do Answ 1. 'T is true Mention is frequently made of the Death and Sufferings of Christ as the Cause of our Justification and Salvation but the Blood and Sufferings of Christ are mentioned not with a Design to exclude Christ's Active Obedience but Synecdochically Pars pro toto a Part for the whole for where only mention is made of the Blood of Christ as Eph. 1.7 all that Christ did and suffered is to be understood Christ shedding his Blood being the concluding Act includes all the rest 2. We find Justification attributed frequently to his Active as well as to his Passive Obedience as Rom. 8.3 4. where Christ's Active as well as his Passive Obedience is mentioned c. 3. The Person of Christ is the Object of justifying Faith we must not look altogether it Christ's Holy Life or bitter Sufferings but at both as 1 Pet. 1.19 The precious Blood of Christ there is his Passive As a Lamb without Blemish there is his Active Obedience we were under the Curse of the Law Christ's passive Obedience frees us from that Also we want Conformity to the Law Christ's Active Obedience is our Legal Righteousness Obj. 7. The wretched Socinian objects against all this That we need no Satisfaction at all but are saved by meer Sovereign Mercy Answ 1. The Old Testament Believers were not so distinct as to the way of Salvation by a Satisfaction as we now are in the Days of the Gospel tho' this was not unknown to them as is evident by Psal 51. and Isa 53. All their bloody Oblations plainly pointed to a Satisfaction but the Gospel way of Salvation not being yet revealed in that Brightness it was afterwards to be Old Testament Believers spake more darkly and generally but when they speak of Salvation by Mercy and Grace they mean the Gospel way of Salvation which being now clearly revealed and fully opened is in the New Testament generally called Redemption by the Blood of Christ That he is a Propitiation for our Sins 1 Joh. 2.1 2. And if the Harmony of the Divine Attributes be consulted we shall find that God is just as well as meriful and will by no means clear the guilty The Sinner of an hundred Years old shall be accursed the Justice of God calls for a Satisfaction and indeed when we consider that the very Strain of the New Testament runs so much upon Exalting the Free-Grace of God in Christ that We have Redemption thro' his Blood Eph. 1.7 that The Lord has laid upon him the Iniquity of us all That By his Stripes we are healed Isa 53.4 5 6. We must fling away our Bibles and renounce the Christian Religion nay all Hopes of Eternal Life if we let go the Doctrine of Satisfaction APPLICATION Is this so That it is the Character of justified Believers to acknowledge that that Righteousness whereby they are justified is in the Lord not in themselves We may make a Threefold Use of it 1. By way of INFORMATION 2. CAUTION 3. EXAMINATION 1. By way of INFORMATION in these Ten Things 1. If this be so then it informs us how sincere and right Protestants may be discerned and distinguished from Popish Socinians Arminians Quakers and the whole Tribe of Hetrodox Persons the Name Protestant was given to the Professors in Germany in Luther's Time for protesting against the Errors of Popery
whereof Justification by Works is the chief therefore he that symbolizeth with Papists Socinians and Arminians in this Doctrine deserves not the Name of a Protestant for whoever opposes this Doctrine opposes Christ and the Gospel way of Salvation as has bin proved 2. This informs us what a miserable State all Men by Nature are in that have no Righteousness nor are capable of doing any thing to justifie themselves no neither Men nor Angels can furnish us with a Righteousness to present us righteous at God's Bar but it must be a Righteousness of God's providing yea the Righteousness of his own Son none else will do us any Good O how far was Man gone from God! How deep was he sunk into the deep Abyss of Misery Without Christ and his Righteousness we perish for ever Acts 4.12 3. See here the infinite Mercy and Kindness of God to undone Sinners to provide us such a Righteousness when we had none of our own John 3.16 God so loved the World as to give his Son Rom. 10.4 He is the End of the Law for Righteousness O Let us admire Grace Psal 103.1 2. 4. This gives us a Reason why Satan and his Instruments are and have always been so busie in depraving and corrupting this Doctrine Wicked Herod did not more desire to have killed Christ in the Cradle than Satan and Seducers do to crucifie this Heavenly Doctrine Learned Chemnitius saith he could not but tremble to think of a Passage of Luther who said That he foresaw after his Death the Doctrine of Justification would be corrupted This was Ominous and proved too true how did the Galatians warp from this Doctrine which is like its Master crucify'd among Thieves the Arminian and Antinomian on the one hand the Socinian and Papist on the other 5. Inference That if we would preserve this Glorious Doctrine we must keep close to Scripture and have a Care of making our own Carnal Reason the Standard of this Doctrine God's Thoughts are above our Thoughts and his Ways above our Ways the Socinian will believe nothing but what accords with his own depraved Reason tho' in the Gospel there is nothing contrary to sound Reason yet there are many things above Reason whereof this of Justification by imputed Righteousness is one 't is utterly impossible that any thing short of Divine Revelation should discover the way of a guilty Sinner's becoming righteous before God 6. This informs us that Pardon of Sin is not the all of Justification for in Justification there is two Parts 1. A Discharge from the Curse of the Law the Guilt of Sin this is properly the Pardon of Sin 2. 'T is possible one might be pardoned and annihilated Therefore in Justification there must be a Righteousness which must constitute us righteous at God's Bar and give us a Title to Eternal Life 2 Cor. 5.22 7. This informs us whence it is that this Doctrine of Justification is so little understood even amongst Professors who have a good measure of Knowledge and can talk hansomely of other Truths yet are very dark and muddy in this The Reason is this is one of the Mysteries of the Gospel that Flesh and Blood Carnal Reason cannot fathom 8. If this be so then a justified Believer may walk very comfortably and enjoy a sweet sense of the Love of God and Eternal Life notwithstanding remaining Infirmities which do still cleave to the best of God's Children we may and ought to be humble for remaining Infirmities but our remaining Infirmities do not make void our Justification we stand accepted at God's Bar not for our own but for Christ's Obedience No Condemnation to them that are in Christ Rom. 8.1 1 John 2.1 If any Man sin we have an Advocate with the Father 2. Use of CAUTION If this be so then are we justified by nothing in our selves but only by the Righteousness of Christ imputed to us Then 1. Take heed of resting in a meer Doctrinal Soundness in this Point without a renewed and sanctified Heart Some please themselves with this that they are right in Point of Opinion they disclaim Works in Justification expect to be justified only by Faith but in the mean time that which they call Faith is nothing but Opinion a dead Faith that bears no living Fruit this is what St. James doth so much set himself against Jam. 2.17 Faith if it hath not Works is dead being alone O see that your Faith be a living working Faith 2. On the other Hand take heed of relying or trusting to your own Duties Graces of Holiness Without Holiness you can never see God Heb. 12.14 and yet you must not trust to or make Saviours of your Holiness Faith looks only to Christ 3. Take heed of confounding Faith with Obedience as too many do our Justification consists in receiving from God not giving any thing to him Christ is offered in the New Covenant Faith is the Hand whereby we receive Christ 3. Use of EXAMINATION Now let us search our Hearts whether we are made Partaker of this blessed Priviledge or no But how shall I know that First If you are justified then your Sins are pardoned and if your Sins are pardoned Then 1. You have been truly humbled and melted down for Sin Isa 57.15 Isa 66.2 Mat. 5.3 2. If your Sins are pardoned you have abandoned and forsaken all Sin and that both in Practice and Affection Isa 55.7 Let the Wicked forsake his Way and the Unrighteous Man his Thoughts and return to the Lord and he will have Mercy on him and to our God and he will abundantly pardon 3. A pardoned Soul hates all Sin Gen. 39.9 How shall I do this great Wickedness and sin against God Psal 119.113 I hate vain Thoughts but thy Law do I love 4. A pardoned Soul is an humble Soul i. e. One who hath very low Thoughts of himself of Parts Duties Graces Phil. 3.5 Rom. 7.24 5. A pardoned Soul is a thankful Soul 1 Cor. 15.10 By the Grace of God I am what I am Psal 103.1 2 3. 6. A pardoned Soul is one who has used in a due manner all the Means appointed by God in Order to obtain the Pardon of Sin as True Repentance a constant Use of all Ordinances Hearing the Word preached Reading Prayer Reformation Luke 13.3 Isa 55.7 Confession and Acknowledgment of Sin 1 Kin. 8.30 33 34. Secondly Some Rules to know when you are Partakers of the Righteousness of Christ and if you believe in Christ then are you Partakers of Christ's Righteousness John 3.36 He that believeth on the Son hath Everlasting Life Look well to your Faith that it be not Common but a Special and Saving Faith Now True Faith may be known 1. By the Manner how the Holy Spirit works Faith in the Soul The Spirit finds us dead Eph. 1.2 12. dark blind Enemies to God and Christ his first Work is to Convince of Sin John 16.8 Acts 2.37 He Enlightens the Mind Eph. 4.23 He Bows the Will
Psal 110.3 makes the Soul willing to part with all Sin and to have Christ upon his own Terms 2. By its Activity for God and Holiness True Faith is obedient the Language of Faith is Lord What wilt thou have me to do Acts 9.6 3. Saying Faith is never alone but always accompanied with all other Graces as Love to God Gal. 5.6 Faith which works by Love Self-denial Gal. 2.20 I live yet not I but Christ liveth in me c. 4. Saving Faith is a prayerful Grace so soon as Paul believes he prayeth see in Jacob how Faith spirits him in Prayer Gen. 32.9 10. FINIS A Catalogue of BOOKS newly Printed for William and Joseph Marshal and Sold by them at the Bible in Newgate-street In FOLIO 1. CAryl's Exposition on the whole Book of Job in Quires 30 s. bound 40 s. 2. Mr. Pool's Synopsis Criticorum in two Volumes with the New Testament Latin with the Index in quires 20 s. bound 30 s. 3. Mr. Keach's Exposition of all the Parables contained in the Four Evangelists 4. 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