impium de impio pium facit justificatus est ut justus sit Where I cannot omit that the Fathers use the word justifie for making just though the usual Scripture sense is to acquit absolve and the reason is evident from the strict union between them Rom. 6.7 He that is freed from sin says our translation justified says the Original absolv'd or purged says Basil M. deliver'd says Theophilact which still confirms to me that the same grace which sanctifies justifies though in different manners the one by efficiency the other relatively the one by positive influence the other by institution and Aug. p. 1195. shows this to be his sense opus enim gratiae est it s the work of grace i. e. Gratiae donantis et dimittentis pardoning Grace ut moriamur peccato that we dye to sin and indeed the Apostle supposes it Rom. 6.2 How can we that are dead to sin live any longer therein He had been speaking of Justification not Mortification the Apostle supposes it to be one grace that did both and that these two effects are twins of the same birth though not both born one way which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers since sanctifying grace doth And August Tom. 6. in his Book de remissione meritis 't was of Justification as that which comprehends in it Sanctification and Pardon both for his Argument is thus p. 659. c. What way we are justified in Christ that way we are sinful in the first Adam but we are justified in Christ thorough pardon and sanctification Ergo In Adam by guilt and pollution and his Words thus we read They are justified in Christ who believe in him by reason of a secret communication and inspiration of spiritual grace by which every one cleaves to the Lord and is one spirit with him Adam thorough his own sin begot guilty persons and Christ by his grace begets pardon'd persons This was wrote against Pelagius who said We sinn'd only in Adam by imitation And the success is observ'd by Jansenus in his Augustinus p. 103. that he brought Pelagius to own pardoning grace to be free without conditions but not sanctifying grace Great is the blessedness says Pelagius to obtain grace i. e. the grace of remission without the works of the Law and exercise of Repentance for Rom. 11.29 The gifts of God are without repentance He that believes in Christ in that day becomes as he who has fulfill'd the whole Law And the same Author Tom. 3. p. 33. Who knew well Augustines mind and said without that owning of grace which Austins doctrine contains Christian Humility is not attainable having read him all ten times and such Books thirty times says that the grace of remission of sin belongs to the gift of habitual grace not to after actual helping grace which says he my Author delights to call medicinal grace to nature in its sick yea dead state Fewer words are about this grace because Pelagius owns nature guilty but not hurt or wounded by sin and so needed pardon but not grace to regenerate But 2ly A greater than Augustine is here the Spirit of God constantly unites them two and who dare separate them Psalm 32.2 Whose sin is covered and in whose spirit there is no guile The Scriptures the Apostle quotes on the Text Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh 2 Tim. 1.14 Pardoning grace was abundant toward a persecuting Saul together with Faith and Love 2 Pet. 1.3 All things belonging to life eternal and godliness He calls to Glory and Virtue at once by that call are given precious promises Tit. 3.5 By the washing of Regeneration and renewing of the Holy Ghost being justified by his grace Gal. 5.24 They that are in Christ have crucified the flesh with its affections and lusts 2 Cor. 5.27 If any man be in Christ he is a New Creature 2 Cor. 6.11 But ye are sanctified but ye are justified c. I cannot but take Notice of what gave birth and occasion to the Popish Errors who make justification and sanctification one and the same or that the one is the other viz. The Fathers expressions who understood them still of distinct natures but given at once A ring may enrich a Woman by its native value and marry her by legal constitution a King may arm a Man with a Sword and signifie his royal favour by its gift The Grace that doth justum facere doth gratum facere makes him just in himself and signifies his guilt pardon'd and his person accepted in favour 3ly As Humane Testimony and Divine so reason unites them can a man have faith that is justifying and saving and not be regenerate faith and love being the two first branches of the root of Grace the Heart and Head of the New-Creature and can a man be regenerate and not justified can he have the greater priviledge and not the lesser can he be a Son and not a free Subject I might bring a 3d. Argument from the nature of the Subject viz. That before Conversion and Regeneration man can do no spiritual good thing there is no action of ours acceptable to God but thorough Christ which supposes an interest in him and union with him without faith it is impossible to please God the sacrifice the plowing the praying of the wicked is sin and the foundation of it is We are dead in sins and trespasses until the minute that God quickens us Eph. 2.1 and what can come from stinking Carcasses in the graves but savour of death a loathsom smell We cannot have faith until God gives it it s the Gift of God a faith of the operation of God and he gives it thorough Christ Heb. 12.1 Christ is the author and finisher of our faith I know no Commentator that denies his merit to come in for its proper influence to the gift of Faith Can an evil tree bring forth such fruits or a branch not ingrafted in the true vine when we have no spiritual discerning 1 Cor. 2.14 and having our hearts alienated from the Life of God thorough the ignorance that is in us Eph. 4.17 What good can we do Now no gist less then quickning regenerating grace can do this The answer given to this usually by Arminians and men tending that way is that Regeneration Creation Resurrection are but Metaphorical Terms and one thing they fail in likeness is that the one is wrought by degrees the other instantaneous the one is on passive matter that yields according to the power put forth on them but this is on the will of Man that can resist a sufficient grace to bring forth such effects Resp This the Scripture favours not for it says God works to will as well as to be able and it says When we were dead he quicken'd us 2. This was the Pelagian Error that God gave grace to be able but not to
TWO SERMONS One on the Subject of Justification The Other on The Imputed Righteousness and Imputation of Faith to Righteousness by which we are Justified Preached Occasionally at the Merchants-Lecture in Pin-makers-Hall in Broad-street And Printed at their Desire By Walter Cross M. A. LONDON Printed by and for John Astwood at his Printing-House behind St. Christophers-Church in Thred-needle-street the back-side of the Royal Exchange 1695. SERMON I. ROM IV. 5. But to him that worketh not but believeth on him that justifieth the ungodly THese words are to be consider'd both relatively and absolutely that we may in order comprehend their full sense and importance The relation they bear to the Apostle's scope and design is that of a proof and confirmation of the grand Doctrine of the Gospel which is That no man is nor can be justified by his own Works or Righteousness the only way of being justified is by the Righteousness of God The Apostle on very good ground supposes such an opposition and disjunction between them two as admits no medium for we cannot be justified without a Righteousness and that Righteousness must be either our own or anothers God's or Man's It is the Negative branch of the Doctrine the Apostle doth earnestly contend for in this 4th Chap. without any appearance of Carnality but disputes with strenuous dint of Argument and closely connected Topics with the terms of his proposed Doctrine whereof this in the Text is one either an immediate Argument thus He that worketh not or is ungodly cannot be justified by his own Works but he who is justified by Grace is one that worketh not or is ungodly Erg. Or rather a Confirmation of an immediate Argument before brought thus Maj. He that is justifi'd by Faith is not justifi'd by Works Min. But Abraham was justified by Faith Erg. Abraham was not justified by Works The Assumption being confirm'd from Scriptures Testimony Gen. 15. he proceeds to prove the grand Proposition thus Maj. He to whom righteousness is imputed of Grace cannot be justified by Works Min. But to him that is justified by Faith righteousness is imputed of Grace Erg. He that is justified by Faith cannot be justified by Works The assumption is frequently asserted in Scripture v. 16. It is of Faith that it might be by Grace The grand Proposition he supposes evident from the opposition between Grace and Debt in v. 4. for when a person is dealt with on the account of Works i. e. any thing in him or done by him it is debt his due I mean the reward but when a Man is dealt with of Grace the reward is proportion'd to the Favour and Good-will of the Donor or Judge the Goodness of the Judge on the Bench and the arraigned Person at the Bar are very opposite therefore to be treated according to this opposite goodness must be an opposite treatment This opposition or repugnancy in v. 5. he illustrates and confirms thus Maj. Where the subjects causes effects or manner of efficiency are opposite there the things themselves are opposite Min. But in Justification by Works and Faith of grace and of due the subjects causes c. are opposite Erg. The Nature of the Justifications are opposite The grand Proposition is a Maxim in Logic or Natural Light taken for granted The assumption is illustrated and confirmed in these four Verses 1. The Subjects to wit a godly and an ungodly Man a righteous and an unrighteous a Worker and a Non-worker 2. The Causes the grace favour and good-will of the Governour and the merit labour obedience and righteousness of the Subject 3. The immediate effect of this Free-grace or way of its efficiency which differs from the Method of Justice measuring its distribution by Law for the former imputes a Righteousness or as in Ch. 5. gives a Righteousness viz. in a way of accompt and reckoning that by virtue thereof and its satisfaction to the Government it may consist with governing goodness to bless the blessedness of the man unto whom God imputes righteousness without works The latter finds an inherent righteousness in the person and therefore his Justification is only an Authoritative declaration of what he is a surrender of the Honour that is his due and he proves this by David's Testimony asserting the former Justification to be a Pardon or Forgiveness As if he had said It 's call'd a Justification because that Pardon is the effect of an Imputed Righteousness Free-grace first gives by way of Account an Interest in Christ's Righteousness and conveys the Right or Interest thorough Faith Secondly Pardons on the account of that Righteousness which gives just ground for the denomination of Justification and this Name is entertain'd as the proper Name for our Pardon in the Gospel that it may be a constant Memorial of our Obligation to Christ for our Pardon and of the difficulty that there was to render a Pardon consistent with the Law and Honour of the Law-maker and Governour One chief end of this added Testimony of David's to the Example and Pattern of Abraham is to prove that we are not justified by Works from the Nature of Gospel-Justification viz. David says it 's a Pardon tho' it 's a Justification in respect to Christ's Righteousness it 's a Forgiveness with respect to our own Unrighteousness This proves the Subject also of Gospel Justification to be ungodly for we need and receive a Pardon not as righteous or godly but ungodly And the reason why the Apostle gives the sense of David's words to be the Imputing of a Righteousness is because it was inconsistent with a necessary just Law and a just Governour and Judge who cannot do violence to a righteous Law to pardon or not to impute sin until there be first a Righteousness imputed and by showing this to be the sense of it he thereby proves that our Justification is of Grace because Free grace is the only cause of the Imputation of that Righteousness It is not for Christ's sake that his righteousness is imputed for that were to say that the same thing was for the sake of it self his Merit for his Merits-sake and Righteousness for his Righteousness-sake But as Christ is the Free-grace of God's Gift so is his Righteousness without any interveening Merits and that has made me think the influence of Christ's Merit to use the accustom'd Phrase terminates on the Law or Legal constitution not on the Divine Nature God is the God Author and Owner of all Grace nothing has chang'd his mind into a more gracious temper and hence the Imputation of righteousness is only ascrib'd to Grace but Justification is ascrib'd to Grace not immediately as imputation is but at second hand Justified by his Grace thorough the Redemption Ch. 3.24 Hence something may be said for an Imputation of Righteousness from Eternity tho' not for Justification from Eternity and may be this is the reason why another Phrase is made use of for the transitory temporary Act viz. Faith
imputed to righteousness for that denotes God's Act as Judge in passing the absolving Sentence i. e. thorough the Gift of Faith he conveys a right to that Righteousness which from Eternity was assign'd in the Book of Life to all that shall ever enjoy its blessed Fruits Thus much for the coherent and relative sense of the words as they are subservient and useful to prove that we are not justified by Works I shall now consider them absolutely And I must say this of them so considered that they are as pure Gospel-Language-Expressions as full of encouragement to Sinners and comfort to Penitents as any I know in Scripture Indeed they are not alone for the same Apostle says Historically of himself what he asserts elenctically here of Free-grace 1 Tim. 1.15 viz. That he was a Blasphemer a Persecutor and injurious Person when abundant grace together with Faith and Love prevented him i. e. justifying and sanctifying grace the one in Faith and Love the other in the abundant grace conveyed thorough them and v. 16. he shows this was no singular favour for Christ made a pattern of him to them who should hereafter believe as Artists hang out a piece of their Workmanship to bring in Customers so Christ hangs up Paul for a sign that all who hear the Gospel may count Christ who came to save sinners worthy of Acceptation by all who are sinners The Language of St. Paul's Conversion is the same with that of his Doctrine Grace finds us sinners and makes us righteous and then blessed Neither is Paul the only Pattern Levi is another Mat. 2.14 Sitting at the receipt of Custom serving a Tyrannical Government in its heavy Taxes Christ calls him powerfully and effectually into the service and glory of his Kingdom and makes an Offer to the rest of the Publicans and Sinners That he came not to call the righteous who did repent but sinners to repentance His Office was to be a Physitian to the sick And Zacheus a chief Commissioner is a third who by false Methods had aggravated the Burthen of Tribute and robb'd honest subjects under the Notion of Caesar's due yet Christ tells him salvation is come to his house For that was his constant Employ To seek and to save that which was lost But here we have it doctrinally what is there historically here universally asserted what is there illustrated by Examples and Parables here in strict Logical Terms what is there under Rhetorical Flourishes that when a man is ungodly and without works then Faith is imputed for righteousness Note I shall divide them in these two parts 1st As they set forth the condition of a sinner antecedent to justification 2ly In what method God brings them from that condition into blessedness through an Imputation of Righteousness and imputation of Faith to Righteousness The First Part affords us this Doctrine Doct. That the Object of Justification antecedently to it is a person without works of righteousness an ungodly man When in our blood he bids us live the day of our Enmity was the time of his Love the Condition of our Adamical Nakedness was that he cast the skirt of his beautiful Garments over when aliens he enter'd into a Covenant of Grace with us order'd for the salvation of sinners when in our filthiness he puts his Comeliness on us Ezek. 16. The plain Gospel sence of these Prophetical Figures is To him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness There are three Limitations put on this Text by Inteepreters of differing Opinions from what is the old and common road of them call'd Protestants who usually distinguish the case thus as Altingius consider'd in himself he is ungodly and unrighteous but considered in Christ he is righteous or Dr. Tuckney finds him unrighteous but leaves him not so 1. Some distinguish as to time thus was ungodly not is they reckon some little time before for the exercise of Faith and Repentance before he can be justifi'd A Priority of Order between the Gift of Faith and Justification I willingly grant but a priority of time is pregnant with Absurdities The former doth not serve their turn who make the Exercise of faith and repentance Conditions of justification for it requires no time as the Sun is in no time before its Beams nor the Ring before the relation of Man and Wife Relations result immediately from their foundations but the mind of Man tho' it needs less time for the nimble succesion of its swift thoughts yet time it doth require 2. Man must be regenerate effectually call'd before faith and repentance for the tree must be good before the fruit Now its repugnant to think one regenerate a son of God can be in a state of Condemnation and it 's as inconsistent to think that any are out of a state of Condemnation before a pardon But to suppose any time between regeneration and forgiveness for the exercise of faith and repentance is to suppose a time when we are neither in a state of Condemnation or Justification 3. There is no condemnation to them that are in Christ Now we are united to Christ by a double Cement the Spirit working faith and faith therefore where that Cement is there is no condemnation but pardon 4. The Scripture says We were reconciled when enemies Rom. 5.10 The difficulty here is if this be meant the price for peace paid or the application of it in justification v. 9. shows the latter being now justifi'd by his blood either we are justifi'd at Christ's death which the party denies or else we are enemies when justifi'd and indeed reconciliation signifies a mutual peace the hatred remov'd on on side by pardon and on the other by regeneration a new temper of Mind It is true Col. 1.21 it is said Who sometime were enemies but now are reconcil'd yet that supposes the same time to continue until the reconciliation which Rom. 5.9 says was the time of Justification A 5th Argument is from the oneness of time by Scripture Connexion between regeneration and justification Col. 2.13 You hath he quicken'd together with him having forgiven you all trespasses 2 Pet. 1.3 We are call'd to glory and vertue at once and 1 Pet. 1.3 are begotten again unto an inheritance incorruptible Tit. 3.5 7. 2 Cor. 6. ult A 6th Argument is from Rom. 6. Where the Apostles solution to the objection of Libertines is from the near connection between justifying and sanctifying grace 7. I see nothing in the context to favour this distinction but é contra would overturn the Arguments and Doctrine too A 2d Limitation is from distinction of Laws they own he is an ungodly man a Non worker as to the righteousness of the Law strictly so call'd which requires perfect perpetual and personal obedience who is the Object of Evangelical Justification But they think there is a necessity of a righteousness to another new distinct Law for as Legal
and Repentance without an interest in Christ for antecedent to an interest in him and we cannot be evangelically justifi'd until our Faith and Repentance be sincere and persevere so no interest in him till death The Scholastick Pitâ—arne Provost of the Old Colledge of St. Andrews weeps over this Opinion and its Reverend Author thus p. 285. O Reverend Baxter for what end or to what good hast thou wrote so many Volumes for thy conditional justification by Faith and Obedience to how many contentions hast thou given occasion how many precious hours hast thou lost to thy self and thy Reverend Brethren into an Abyss of how many Anti-Gospel Errors are they now sunk who glory in thee as their Guide and Patron who after they have once left the way of Truth scarce know where to stop and yet thou still tellest the world all thy disputes are about the wool of a dog for thou differest only in words and names from thy Brethren 5ly The Context and Scope is the best rule of interpreting this text whether righteous by one Law and unrighteous by another or not for Chapter 3. tells us he is a Non-worker as to all works that any Oracles of the Old Testament did discover to be duty for v. 2. this was the Jews advantage that unto them were committed the Oracles of God about which these two things are certain that these Oracles were the Old Testament and that the Old Testament contain'd the same way of justification the New doth v. 19. He adds whatever the Law says it says to them that are under the Law v. 10. These Oracles say There is none righteous No not one v. 19. All the World is guilty before God every mouth stopp'd The Argument runs thus The Old Testament contain'd all Laws wherein a sinners justification was concern'd but as to all these Laws all men were found Non-workers and ungodly therefore there is no place for distinction of Laws and Righteousness in this place that inheres in us 2ly Abraham's Condition antecedent to his effectual call instructs us that the distinction of Righteousness to be admitted in this place is that of our own and anothers made ours by imputation not of our own with respect to different Laws for Josh 24. Abraham was an idolater inconsistent with faith and repentance or Gospel-righteousness and yet Isa 41. He is call'd a righteous man and the friend of God this must be thorough Christs righteousness imputed not his own Who call'd the righteous man from the east he was righteous in Chaldea 3ly Rom. 5.9 10. When we were enemies we were reconcil'd to God by the death of his Son The Argument is thus If we are reconcil'd when enemies we are justifi'd when guilty I mean actively and antecedently but the Apostle affirms the former The Connexion is evident for they are but different Metaphors of the same case the one representing it as the happy conclusion of a fair Tryal at Law the other as a Quarrel more friendly and privately compos'd the one represents it as a publick crime pardon'd on a satisfaction and mediation the other as a misunderstanding made up by an arbitration the one expresses the remission of the guilt but the other the removal of enmity to a cordial renew'd Peace and Love on both sides Reconciliation comprehends Justification and Sanctification too Two cannot walk together except they be agreed This is further confirm'd from v. 9. where by Reconciliation is understood and express'd Justification the former is describ'd by the latter and this justification v. 1. said to be that which is by faith Dr. Hammond to shun the dint of this Argument grants in this place a justification on Christ's Death but v. 8 and 9. the one is distinguish'd from the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet and now i. e. Then he dy'd for us now we are justifi'd 4ly We may take one step further into the Context Rom. 6.1 2 6 7. where the Apostle proposes an apparent Objection but impertinent if that were the case no justification until sincerity and perseverance in faith and repentance Shall we continue in sin that grace may abound and if their Mind and the Apostle's had been one he had answer'd like them tho' Legal Obedience is not necessary to make us vessels of Grace Gospel Righteousness is but his Solution is founded on the necessary connexion between justifying and sanctifying grace being given at once both together How shall we that are dead to sin live any longer therein v. 2. This supposes a mortal stroke given to the body of sin in the ungodly man when justified v. 7. He that is dead is justifi'd from sin so is the word in the Original and Gal. 5. They that are in Christ Jesus have crucifi'd the flesh with its affections and lusts Thus Dr. Tuckney God's justifying act finds us ungodly but doth not leave us so he justifies the ungodly but the ungodly are not justified and this obviates an Argument that is brought out of the text to confirm this Opinion for say they how can he be ungodly that has faith its true he cannot but Faith may be given to him that is so The 3d. Objection is this he may be a Non-worker as to true gracious works the effects of a regenerate state but not a Non-worker as to preparatory works that may make us meet and fit for it Or according to the old terms without meriting works but not congruous works It is necessary to give some Characters of these before any thing be said against them or rather against their necessary antecedency to justification for I doubt not pardoning grace finds many so indued The Original of these works is suppos'd to be man's natural conscience excited by some common influence of the Spirit and may be awaken'd by some extrordinary or afflicting providence or some convincing truth 2. The Properties of the Works are three 1. Good for matter and end 2. Done freely 3. When we are in the way for convictions or sorrow in Hell are not preparatory works 3. The degrees they differ in from gracious or meriting works are two 1. The person is not in a state of Grace 2. God has made no promise that he will pardon or justifie such thus Bp. Abelly edit 11. Medulla Theol. I answer 1. These Characters make these Works more a counterfeit of Grace than preparation for Grace they describe a Pharisee or Hypocrite that is further from the kingdom of Heaven than a Publican or Harlot for Christ tells them the harlots went into the kingdom of Heaven before them the Publican went home rather justified than the Pharisee with his formal thanks to God for his distinguishing Godness Most of such deceive themselves with that vain shew of Godliness having a form of Godliness but denying the power thereof when they are poor miserable wretched and naked they think they need nothing with the lukewarm Church of Laodicea These are the foolish
whom he justifies its relative Language should be I justifie thee I pardon or absolve thee for the same Gift may have two Uses as a Ring in Marriage it enriches and it marries the one by its own Inherent value the other by constitution so Faith sanctifies by its own inherent vertue and justifies by impuration 3. It shews us what influence the Holy Ghost has in our justification all the three Person concur in all transient and external Acts and in particular this act is ascrib'd to the Spirit 1 Cor. 6.11 But ye are wash'd but you are sanctifi'd but you are justifi'd in the name of the Lord Jesus and by the Spirit of our God There 's no more reason for derogating justification from the Spirit of God then from derogating sanctification from the Name of the Lord Jesus The verse contains two Blessings Sanctification and Justification two Authors of them the Lord Jesus and the Spirit two ways of Application of their vertue the Merit of the one and the Spiritual Efficiency of the other in name of the Lord Jesus and by the Spirit of God Some think the Spirits Efficiency in Justification is to give the comfort and the knowledge of it but that 's no causality that may come forty years after the effect but this gives an easie solution to the Text the Spirit of God works Faith which entitles to Christ's Righteousness therefore we are justifi'd by the Spirit and may be is called the Spirit of Adoption upon the same account for the Spirit of Faith and Spirit of Prayer are one and the Spirit of Adoption Rom. 8.15 is that whereby we call Abba Father so he may be also call'd the Spirit of Justification by his working justifying faith and this seems to be pointed at 1 Tim. 1.14 The grace of our Lord was exceeding abundant with faith and love There are two Blessings mention'd and both Preventive exceeding grace with faith and love It is not said and Faith and Love to import barely the contemporariness of the Gift of Pardon and Faith but the way of conveyance thus God gave me Faith and Love when I was a Blasphemer and a Persecutor and with Faith or thorough Faith I obtain'd mercy the Grace of our Lord was exceeding abundant in this blessing in giving faith and a pardon thorough faith 4. Christ's justification is a pattern of ours Rom. 4.24 He rose again for our justification 1 Tim. 3.16 He was justifi'd in the Spirit the work of the Spirit in raising him from the Dead was a justifying act upon him in the World he was condemn'd as a meer man and thereby a deceiver saying he was God but Rom. 1.3 He was declar'd to be the Son of God with power by the spirit of holiness in his resurrection His state of Humiliation was status reorum he was in the condition of a guilty man in prisonand judgment Isa 53. He was condemn'd that he might condemn sin in the flesh and that there might be no condemnation to them that are in him he could not be punish'd under God's Government without sin inherent or imputed Isa 50.8 He is near that justifieth me he justified him in his raising him from the dead and setting him at his right hand so condemn'd him in humbling him at the resurrection his justification and vivification was one and the same thing in different relations 1 Pet. 3.18 He was put to death in the flesh but quicken'd by the Spirit when the Spirit quicken'd him he justified him his death was consequently a condemnation not only by man but God as by his determinate counsel under his Government Sydenham and Brinsley say in his resurrection as Attorney he took up the bond of the old Covenant in Court for his Clients John 16. The spirit now in the Gospel bears witness to his righteousness as our Head and Surety because he goes to his Father i. e. witnesses he was justified as our Surety and therefore his resurrection is our acquittance or solution he had never gone to Heaven else 5. No punishment can be justly removed before the Person be justifi'd or absolv'd the removal of our Spiritual Death by the gift of his Spirit is a removal of our greatest punishment therefore it carries absolution in its bosome and by it we may easily answer the Papists who argue our justification and sanctification to be one because the Scripture mentions a relation certainly above a bare connexion of time Rom. 8.1 2. in v. 1. a connexion but in v. 2. some causality This place says Stapleton Ant. p. 625. is a torment to Beza and Calvin but Calvin's Comment frees himself for though he yields inherent holiness to be the sense of the 2d v. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for the influence it has on no condemnation in the v. 1. is thus Non assignari caasam à paulo sed modum quo soâ—vimur à reatu Sanctification contains a way of our being freed from guilt as well as filth of sin I argue against the Papists thus there could be no Argument to prove the one from the other if both were one 2ly This interprets the relation such texts as this and more evidently Tit. 3. 1 Cor. 6. implys between these two twins viz. the same grace sanctifies as a principle of efficiency in the Believer and justifies as a foundation of relation it raises between the Believer and God now let the Papists find one Scripture to torment a Protestant Interpreter with this key in his hand or any advantage to their side who say justification is justification is the ornamental or enriching value of the Ring its marriage vertue or the relation between man and wife 6. The being put in Covenant is also a relative blessing and we are brought thereinto by God's pouring out his spirit on us This is my covenant Heb. 8. There is a very obvious objection against this viz. The Scripture commonly attributes Justification and Pardon to the exercise of Faith Abraham believ'd in God and 't was counted to him for righteousness but this Doctrine about it lays the stress of its justifying vertue on the gift of it and the same objection may be otherways propos'd the Scripture lays the justifying vertue of faith on the object of it it is not a miraculous faith believing I shall be cur'd nor an Historical Faith believing the truth of a particular relation in the Scripture but a Believing on him that justifies the ungodly for justification a believing on him that rais'd up Jesus our Lord from the dead thorough the belief of his being deliver'd for our offences and rais'd again for our justification And 3. The like objections may be rais'd against these Eph. 2.8 That we are sav'd by grace thorough faith and that not of our selves but as the gift of God For we are his Workmanship Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he sav'd us by the washing of regeneration that being
justified by his grace Thus we see the Scripture lays an Emphasis on each of them the gift of Faith the nature of Faith the object of Faith and indeed this Bill would be but a counterfeit one if it wanted any of these Properties or Relations 1. It must be receiv'd from him that hath the power or else it is not valid By his knowledge shall my righteous servant justifie many 2. It must be in true form rightly dictated that is its nature or not valid 3. The divine constitution the Law of Heaven has made it have such a relation to Christ's righteousness the riches of his Grace and the Wisdom of the constitution shines in the fitness of the instrument for our Souls are an open begging hand a vast Appetite It crys daily who will shew us any good some good things I want some more good and this Faith clasps the hand on Christ offer'd determines and centers the desire as on an Object that has all fullness in him full satisfactâ—on and â—o build a relation and union of right upon an union of nature a Communion upon a cement of Union honours the Wisdom of the contriver So we see all these three must be in a valid Bank-bill it is not worth a Farthing in it self a bit of Paper ink'd but relatively to such a Summe suppose 1000 l. it 's worth so much its very form consists in relation to that summe that 's its Object it signally bears it and if rightly drawn and receiv'd from the right owner their Constitution and the Law will make me Possessor in due time If any of these qualifications be wanting it is not worth a Farthing 1. Drawn in true forms 2. Bearing relation to its proper Object 3. Receiv'd from him who has the riches in his power to give And I find our Catechim and Confession insists as much on this as any Conf. c. 11. Nor by imputing it self the act of believing or any other Evangelical Obedience but by imputing the Obedience and Satisfaction of Christ unto them they receiving it by Faith which is the Gift of God 11. Thus it s the alone Instrument of Justification i. e. they are not justified until the Holy Spirit doth in due time actually apply Christ unto them Our lesser Catech. Q. How are we made partakers of the Redemption purchased by Christ R. By the effectual application of it to us by his Holy Spirit for which they quote Tit. 3.5 6 7. Q. How doth the Spirit apply the Redemption c R. By working Faith in us and thereby uniting us to Christ in our effectual calling I may from thence form this Argument Maj. When Christ and his benefits are applyed to us we are justified Min. But when God effectually calls Christ and his benefits are applyed to us Erg. When effectually call'd we are justified It is granted that Faith is the fruit of effectual Calling and it cannot be deny'd that relations viz. Justification Adoption flow as suddenly from their Foundations as effects can from their efficients Or thus Maj. The imputing Faith to Righteousness is an application of Christ and his benefits Min. But the Spirit by working Faith applys Christ and his benefits Erg. The Spirit by working Faith imputes Faith to Righteousness But I need no other Testimony but Scripture that way the Faith of Miracles temporally sav'd that way saving Faith justifies but by the Spirits working the Faith of Miracles when he saw their Faith it was certainly a miraculous Gift distinguishing and characterizing the persons to be heal'd to give him that Faith was to say thou art to live to be cured there was no cooperation of the creature to a Miracle Further compare C. 4 5. and we find imputing Faith to Righteousness and giving a Righteousness are the same but Objections are not to be answer'd as Bullets in war with the like but explication and distinction For the 1. The reason the nature or exercise of faith is insisted on in Scripture so much is for our instruction if the faith that God has given be that which entitles to Heaven and Happiness 2. The reason the object is so much intimated is to prevent a most dangerous error that the World is most liable to viz Leaning on our own righteousness such fools to take the Bill for the Summ But its certain the owner and proprietor must be the conveyer I challenge to show what he doth else that looks like it For the 2d I propose these two Distinctions 1. Between the state of justification and particular acts of pardon or between the state of adoption and particular blessings in possession the former is convey'd thorough the gift of faith the latter thorough the exercise of faith a man gets right by the receiving of a Bill from the Proprietor but when he comes for such a part of it he brings his Bill and shows it and writes a receipt on the back of it Tho' we are but once justified we daily pray Lord forgive my debts and once adopted we daily pray for more enjoyment of what is due to that title 2ly With Mr. Frost I propose a double instrumentality of Faith one on the givers part another on the receivers so it is with Bills too the Proprietor conveys his right and the Receiver afterward pleads his right so it is with faith God conveys Christ and his Righteousness thorough it and we plead for the benefit and use of it as we need daily But this I shall retain that from the first gift of saving Faith which turns us from ungodly to godly we are justified and adopted persons which entirely throws out that legal conditionality that among Socinians has thrown out Christ's satisfaction and among Arminians has impair'd and delay'd its vertue toward sinners until they come with something in themselves a conformity to a new Law And also Antinomianism which is a denomination that comprehends all Errors dishonourable to the Law or Law giver and whatever Doctrine is against the necessity stability and perfection of the Law of God is of this kind whatever Doctrine removes the necessity of the Law removes the necessity of Christ's satisfaction and what Doctrine removes perfection from the Law of God removes the Glory from God's Holiness but to suppose one under the Law sav'd and that Law neither fulfill'd nor satisfied by the personor his Surety is to suppose the Law changeable not necessary if Christ only fulfill'd the mediatorial Law and not that we were under then that Law and Government bult on it was remov'd and chang'd without satisfaction If the grand influence of Christ's righteousness by the Mediatorial Law was to get it chang'd for an easier and less perfect we must either say the influence of Christ's satisfaction did terminate on the nature of God and make a change in his temper from anger to mercy and perfection of holiness to indulgence in carnality or say that the Father and Son were of two different minds but the latter thorough his obedience gain'd him to his mind for what has influence on God as Govenrour has influence on the Law Administrations of Government must be rul'd by the Law and what has influence on the Law for our good must fulfill its precepts or satisfie its sanction The Law has no other Language and if Christ did neither the influence must not terminate on the Government but on the nature God or Fathers person in the Godhead But the Scripture informs us That God sent his Son in the likeness of sinful flesh that the righteousness of the Law might be fulfill'd in us In us says Vastius by application but in Christ by inhesion in us by imputation but in Christ personally says Calvin Muscus Beza Rollock Fulke Cartwright Elton says Dr. Jacomb all Protestants he adds his active and has passive as if they had obey'd it in their own Persons the Law is wholly fulfill'd in him and that very righteousness is ours in a Law sense and so fulfill'd in us 3ly It overthrows Libertinism for if the same grace sanctifies that justifies they can never pretend to the one that want the other 4ly Popery that makes justification and sanctification one that differ as far as the Category of Quality and Relation I have no place for futher use than to intreat every one as they love their own souls and long for pardon of sin not to quench or provoke the Holy Spirit of God for that is his Errand as well as sanctification 2. As ever they would enjoy this free spirit be diligent and conscientious in all Ordinances that are ministrations of the Spirit he is to be reciev'd in the bearing of Faith 3. Study this imputed righteousness of Christ until thou experience most deep humility and most sweet comfort from it Rom. 11.19 Thou standest by faith be not high minded but fear thou depends entirely for faith and righteousness on another thou wast prevented in thy ungodliness when thou receiv'd that gift 2. How much will God do for thee when thou art his Son and Servant if he did so much for thee when an eremy Rom. 5.9 Much more then being now justified by his blood we shall be sav'd thou hast now given to thee at once a perfect and an everlasting righteousness a total forgiveness of all thy sins a work of holiness God has engaged to perfect Vale. FINIS Grant me this there was never any thing so well done by man wherein there is not room for further industry Calv.
Justification requires Legal Righteousness Evangelical Justification requires Evangelical Righteousness i. e. Faith and Repentance in sincerity and perseverance And this last qualification comes in least they should be under a necessity to hold a man pardon'd one time of his Life and yet be afterward condemn'd thorough after back-sliding and falling from Grace Some of them hold final falling away and so an once justifi'd man may be eternally damn'd Others total but not final and so may be in a state of Condemnation and Justification alternatively a hundred times But a third to prevent this Absurdity adds perseverance by which a man is excluded from justification until his last breath which excludes the Doctrine of Assurance during life and pardon too which is a strangely new Doctrine yet I have heard some more cautious persons say they think there are some degrees of Grace at the attainment of which they escape that danger may be that is it they allot for the time of justification This Limitation seems unacceptable to me on these grounds 1. This Law countenances iniquity indulges transgressions for since the first Law is holy just and good what Law requires less is so far unholy unjust bad and shall we suppose an holy God that is of purer eyes than to connive at iniquity to establish iniquity by a Law was our corrupt natures or imperfectly renew'd to his image the Original to this Law as his own Nature gave birth to the first it seems reasonable to say that God accepts imperfect obedience on his account who perform'd perfect obedience in our stead as surety but that the office of the Mediator should be to obtain of God to lay by that glorious manifestation of his Holiness and change that perfect Law into a Council and Directory and to yield so far to us as to take a penny of the pound of obedience from broken debtors seems to me pregnant of difficulties and absurdities We deny our Obedience comes to be accepted as the obedience the Law requires or under the Notion Adam's righteousness was accepted viz. that which gave right to Indemnity and Life but is accepted as the way to the Kingdom and preparation for the possession of a place in these mansions where all the inhabitants are holy It is the righteousness of our Lord Jesus Christ alone by which that Law is fulfill'd he is the end of the Law for righteousness and his righteousness gives right to remission and blessedness 2ly I am inform'd this Notion of the Evangelical Law was the principal error of the Antinomians for they said since Faith and Repentance was all that was necessary to salvation what was the need of any other Law Alas it is a sad mistake for the Moral Law is the rule of true Repentance Let him that stole steal no more that hath broke the first second or third Command c. ought to do so no more that is true Repentance New Obedience The Law that did forbid stealing once forbids stealing always else it were not perfect Indeed the Gospel has such an influence on this Law and our obedience to it that it is a new Law to what it was but that ever God should lay that by and make another or make any that requires not perfection is to me unconceivable If any duty belongs to this New Law it 's patience and God commands that it be perfect Let patience have its perfect work Or for the same God to have two Laws so contrary that we may condemn'd by one and justifi'd by another 3ly As it introduces Antinomianism so a christianiz'd Pharisaism which was the error the Apostle is refuting He is not disputing against Pagans who denied the Messias or own'd many Daemons 1 Cor. 8.6 To us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things Nor against the Jews who deny'd he was come in the flesh for he tells them their Faith was famous thorough the World Rom. 1.8 But against some that believ'd and pleaded the necessity of Circumcision Rom. 3.28 That pleaded We were justified by Faith and Works for the Thesis shows the Antagonists Opinion which is we are justifi'd by faith without the deeds of the Law and Rom. 9.23 They sought after a righteousness as if it were by the works of the Law i. e. by the works of the Law in some sense and measure this may be more evident by considering the Jews Doctrine about the way of Salvation and add to it the belief of a Messias come and we may find the opinions too much alike They reckon'd that there were three ranks of Men with respect to Heaven the lowest were sinners of Publicans and Sinners we read frequently the highest were perfect men and that they thought hardly attainable it seems Mat. 19.21 That was the young mans doubt he brought to Christ If thou wouldst be perfect sell all thou hast and follow me in me the Laws perfection is to be obtain'd thou must entirely be deny'd to all things else the middle sort was called Beninim Middle-way-men Men of sincerity that should go to eternal Life either by a praeponderation of good or repentance of evil Hence say they the Life of man in the Precepts is according to his intention who performs one of the least Precepts for love of the Precept shall merit everlasting life Cant. 5.2 Open to me my Sister my Love i. e. Open to me one crevice of Repentance and I will open to thee the wide gates of Glory Zach. 9.1 The Land of Hadrach i. e. Emanuel's Land who leads men to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of repentance The gates of Prayer are shut sometimes but never the gate of Repentance If Israel would repent one day the world would be redeem'd and the Messias would come But they did not think these Boninim went straight to Heaven No Abraham and all the Prophets went to Hell in their Opinion though the best went thorough the fire like a Salamander it 's only the Messias can deliver from that Herein then seems their Error to consist that the Messias suppli'd the want of perfection so no need of going to Hell for sincere ones this the Apostle Gal. 1. calls a perverting of the Gospel a composing of another method of Salvation a counterfeit Gospel a corrupting of the pure method of Grace with mixture and allay of works 4ly It supposes two Justifications Baxter against Cartwright p. 11. It is one thing to be accus'd of treason and another thing to be accus'd of Non-performance of the condition on which remission for treason is promis'd an absolution from the first makes the one justification and absolution from the latter the Gospel Justification Resp By this Doctrine the neglect of Faith and Repentance is not Treason 2. That the justification by Christs righteousness is not compleat 3. That we must be justifi'd before we can have an interest in Christ's Righteousness and so we have Faith
Virgins that have no Oil in their Lamps 2ly The foundations this Opinion are grounded on are not very sure As 1. They say John Baptist's Ministry was to prepare the way to Christ by the doctrine of Repentance Respon The Baptists Ministry is to be consider'd either in general with all Ministers to prepare and make meet for the inheritance Luke 17.6 To prepare his ways to give knowledge of Salvation unto his people by the remission of their sins thorough the tender mercies of our God His Work was to fit for Heaven not to make Hypocrites though he did make many 2. His Ministry was to be consider'd in relation to that peculiar dispensation which was to raise and awaken peoples minds in expectation of the Messias and fulfilment of the great promises about the incarnation of the Son of God his Birth Life Death Resurrection and Constitution of his Church which was peculiar to himself A Second Foundation of these preparatory Works is Christ's Expressions preferring one People to another as such with whom the means that others enjoy'd in vain would have prevail'd for their true Repentance Matth. 11. to this purpose Christ prefers the Tyrians and Sidonians to the People of Chorazin and Bethsaida For Answer I shall give Camero's Sense of these Expressions who counts it a popular Hyperbole to upbraid the Unbelief of these People who had seen so many of his Miracles as if one should say he is as bad or worse than the Devil and these things seem to confirm this sense 1. It would seem to reflect on the Bowels and Mercy of our Lord Jesus Christ that he would not walk two or three Miles to work a Miracle among a People who wanted nothing else to secure their Salvation and yet continue to Preach and work Miracles where he knew the event would be only the Aggravation of their Sin and Punishment 2. To attribute the Conversion of a People to any external means and not the efficacy and energy of the Holy Ghost is contrary to the sense of the Holy Ghost for Paul may plant and Apollo may water but God gives the encrease and yet these words taken litterally would imply this if in Tyre and Sidon the Miracles had been done which have been done in thee they would have repented long ago 3. The Letter of this Scripture would arrogate the power of Conversion to Miracles which certainly is not the Sense of the Scripture for Abram in the 16th of Luke is brought in saying in that Conference with the rich man that if they heard not Moses and the Prophets they would not believe one that rose from the dead 4. Such Hyperbolical Language Christ frequently us'd as Matth. 18.8 9. If thy Hand or thy Foot offend thee cut it off if any man smite thee on the right Cheek turn to him the other when thou dost Alms let not thy left hand know what thy right hand doth And of this kind seems Moses his Wish to be who pray'd that God would rather blot him out of the Book of Life than destroy that People The import of it was only to express the earnestness of his desire A Third Foundation is Christ's commendation of the young Man Matth. 19.15 Mark 10.21 Luke 18.18 where 't is said Jesus lov'd him and that he lack'd but one thing of the Kingdom of Heaven Resp 1. The same Scripture gives no account of his coming there but rather of the impossibility of it and that 't was easier for a Camel to go through the Eye of a Needle than for such a Man to enter into the Kingdom of Heaven and farther that 't was a thing only possible to God And in more plain terms he describes him to be one who trusted in his riches and what can more unfit Man for Heaven God and Mammon are at greatest distance As to that Expression of his loving him I think it may be best explain'd by that distinction that is us'd about Christ's Tears when he wept over a dead Lazarus or sympathiz'd with his Sisters that they were expressions of his Humanity and that tho' he had not the like Passions yet the like Affections with us and could love what 's useful and in its kind beautiful amongst men and such are all these Moral Virtues that renders a Man amiable and useful in the Society where he lives A Fourth Foundation is that an Appetite and desire is antecedent unto enjoying Christ or his Benefits Isa 55.1 Ho every one that thirsteth come ye to the Waters Resp That is every one there is a great difference between a desire and the determination of it Psal 4. many say i. e. all or all unconverted Who will shew us any good but Lord lift thou up on me the light of thy countenance It is the termination of their desires on Christ on stable lasting heavenly spiritual good things the Prophet exhorts to he blames them for terminating their desires on what did not profit A 3. Argument against preparatory Works seems to be their inconsistence with the Nature of Conversion for Creation Regeneration Resurrection and Victory have no antecedent predispositions all the preparation in order to be conquer'd and overcome is to oppose with the greater force to prevent it the others imply a Divine Omnipotency working upon nothing or what 's unfit for the produc'd effect 4. It being granted that there 's no necessary Connection between preparatory Works and Pardon I see no reason why some may not be pardon'd without it as well as some have it and not pardoned 5. The design of the Gospel being to exalt pardoning Grace Ver. 15 16. It 's of Faith that it might be of Grace The less the Preparation appear the more Grace is exalted and manifested Obj. Should then a Man do nothing until he be justified Resp 1. Many are justified who know it not 2. Our Priviledges are not the Rule of our Duty but God's Command 3. That is without doubt we should do all we can few if any do what they may be always trying whether God gives ability or not 4. To all under the means of Grace at least God gives common Grace and by that they may live a sober just and honest Life among men and they may and ought to attend on Ordinances Phil. 2.12 Work in and about your own Salvation as Camero excellently translates it wait there until God works effectually he doth it of his own good pleasure where and when he will Let fear and trembling therefore accompany thy attendance lest thou miss the gale of that Wind that blows where it listeth Here is no room for Idleness to a Non converted and unpardoned Soul Faith comes by hearing be thou a diligent hearer 5. God gives Life thorough the Command of the Law he speaks a Pardon thorough the Precept it 's that makes the Law evangelical when he commands the dead to arise Lazarus come forth Lame Cripple rise and walk Bed rid man carry home thy bed thy sins are
be willing * Jan. Aug. To. 3. lib. 2. c. 9. 3. It would be Grace restoring to Adams condition to be able to do good or evil 4. This distinction of sufficient and efficacious grace Jansenus says Augustine nor none of the Latin Fathers knew nor any general Council ever did determine †To. 3. lib. 2. c 29. About 5 for grace to have its efficacy from the corrupt will of Man is enmity to be the Author of Love from sufficient grace it is not that brings not forth the effect there is nothing else in the will of Man If it be another addition of grace the former was not sufficient and indeed where it s not able to conquer the will of man and bring forth its effect to make man willing it is not But this were to leave the Question about justifying grace and to dispute about sanctifying grace A 4th Argument is from the nature and the kind of justifying acts As to its Original it 's gracious as to its Obiect it 's pardon put these two together a gracious pardon and it supposes the Object under great guilt and misery For 1. Grace is goodness in all its variety and fulness when the Lord proclaims his own graciousness Exod. 34.6 He describes it by abundance of Goodness and Truth tenderness of mercy and longness of suffering and this as the spring of pardoning grace Keeping mercy for thousands forgiving iniquity and transgression and sin Where the person is just by a constituted Law there is no need of such amplifications of Goodness for if it be an easie Law the grace was in making law and not in justifying by the Law 2. Grace is goodness flowing from the Heart of the Giver it s called gratia gratum faciens because it renders the person acceptable and lovely in the sight of God hence it bears the name of Love thorough the Book of Canticles Chap. 8.6 Set me as a seal on thy heart as a seal upon thine arm So is every object of Free-grace his Love is fixed on them and hence the arm of his Power protects them But this Love of Grace is incomparable it s stronger than Death for at once it delivers from a legal and spiritual Death the guilt and the power of sin and him that hath the power of Death that is the Devil as cruel as the Grave that devours all before it The Coals thereof are coals of fire no waters can quench it nor floods drown it And as its full so its free If a man would give all the substance of his house for love it would be utterly contemn'd A 3. Ingredient of grace is mercy pardoning grace and mercy are but different names of the same thing and suppose the Object in a miserable condition Rom. 11.32 God hath concluded them all in unbelief that he might have mercy on all And this mercy is preventing mercy for the Apostle speaking to the very same purpose Rom. 10.20 says I was found of them that sought me not I was made manifest in them that askt not for me And yet farther Rom. 9.11 He shews that all the causes conditions and motives of Mercy are to be sought for in the disposition of the Author and not the disposition of the subject That the purpose of God according to election might stand not of Works but of him that calleth But the Name grace seems to import somewhat higher than all this it speaks exclusiveness of conditions Rom. 3.24 Being justified freely by his grace that is saith the Neat Witsius without any cause or condition 2. It speaks fulness John 1.16 Of his fulness we have received grace for grace Colos 2.10 In him dwelleth all the fulness of the Godhead bodily and ye are compleat in him And it speaks perseverance for the Covenant of Grace contains the sure mercies of David Psalm 89.33 Though I visit their iniquities with stripes nevertheless my loving-kindness will I not utterly take from them It speaks the Object in a most wretched condition Isa 57.1 7. I won't contend for ever neither will I be always wroth though my anger hath an end my mercy hasn't for the spirit would fail before me and the souls which I have made as they cannot convert themselves so they can't bear my endless wrath For the iniquity of his Covetuousness was I wroth and smote him I hid me and was worth and he went on frowardly in the way of his heart A most desperate Condition the easiest law in the world could speak no comfort to him but grace can I have seen his ways and will heal him I will lead him and restore comforts to him Tho' there be no matter in the subject to bring Comfort out of my grace hath a creative power I create the fruit of the lips peace to him that is far off c. Lastly Soveraignity is an ingredient in grace We read of grace upon the Throne a Throne of Grace all pure grace Where the Transactions and Dipensations are according to Law there is no place for over-ruling Soveraignity but this justification is a dispensation from a Throne of Grace and the very end of it is to glorifie that grace verses 16 17. It is of faith that it might be by grace All Laws and transgressions of Laws all Dispensations of Providence and Permissions all Manifestations of other Attributes are for the discovery of the height of this Throne All is for the praise of the glory of his Grace And the whole of this grace receives a lustre in its first preventive act towards a sinner for as he is God of all Grace he calls us into his eternal glory If all the other streams of grace finds us in our sin and guilt elective grace redeeming grace calling and converting grace why should it be supposed or conjectured that pardoning grace doth not find us so to when the very formality of the object is sinfulness The Text tells us t is a covering of sin a not imputing of sin a forgiving of Iniquity a blotting out our transgressions a removing of them from us as far as the East is from the West an act that renders God a Peerless God and therefore supposes our condition worst Who is a God like unto thee Micah 7.18 that pardoneth iniquity and passeth by the transgression of the remnant rf his Heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and cast all their sins into the depth of the Sea The only Use that I shall make of this is to linners who are in their Ungodliness and without Works and whose Consciences tells them so the doctrine speaks this to you that you have as great reason and as great encouragement to come to this throne of Grace and to sue out for a pardon in the Name of Christ as any others There was an universal command to the Apostles to preach the Gospel to
Jesus Christ our Lord And that it s made ours 1. By a gracious gift abundance of grace and of the gift of righteousness 2. It still remain'd inherent in him alone for justification of life came upon all men by the righteousness of one If it were ours there must be as many righteousneses as justifications but here by the obedience of one many are made righteous 3. It s convey'd thorough a Law The word made imports a legal constitution and the first Adam's case shews it until the Law sin was in the world sin is not imputed when there is no law wherever imputation is there is a Law the Hostage cannot suffer for his King or Country but by some Law Christ was made sin for us only by Law and we the righteousness of God in him by law The Debtor is reliev'd thorough the Sureties discharge by a Law and this Law is the Law of Faith that we ought daily to study the Law was If thou as sponsor wilt dye for them they shall live if thou wilt go under the curse of their Law take their Law-place for thy sake they shall have the place of Sons It s much harder to me to comprehend how Adam's first offence should be imputed to us for death then Christs righteousness for life and it seems worthy observation that the one imputation is never very clearly reveal'd until the other be set over against it The Apostle thereby tells us we are no losers but gainers by it an imputed righteousness may well free from an imputed guilt and commends that righteousness imputed for it frees from more than that viz. from all guilt This 5th C. gives account of the Original of imputation how it comes that one should be justified by anothers righteousness or condem'd by anothers sin Solomon Eccles 7.24 among his many learned Enquiries in his latter days enquires after the original of sin how a righteous man should become a sinner One thing have I found that God made man upright but we have found out many inventions The Apostles enquiry is of a greater depth how one mans guilt or righteousness should be convey'd to another Adam's sin or Christ's righteousness 6. It s a righteousness made ours as he was sin 2 Cor. 5.21 Isa 53. which did never inhere in him 7. From the very Title of imputed but that will be made clear in the 2d general head to which I now come and whether I refer a considerable Question belonging to this viz. What righteousness of Christ is it that is imputed II. As to the second Question What is meant by Imputation of righteousness I shall begin with the signification of the word which as others is translated from humane use to signifie by similitude some divine thing Putation thinking belongs to the Art of Logic and in the Greek the words are Conjugates branches of the same root and in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for thoughts too The Lord knoweth the thoughts of men that they are vanity Psal 94.11 2. Computation belongs to Arithmetick and Greek Authors explain this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to calculate number or reckon and as the Art of Logick has the name from the Greek the Art of Arithmetick Accompting in Hebrew has its Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Munster's Lexicon and so the Scripture uses the word Lev. 25.27 Let him count the years of the sale thereof Eccl. 7.26 Counting one by one to find out the accompt 3. Imputation is an applying of Accompts and the things valued and esteemed thereby it is accompt assign or ascribe by way of counting and reckoning to some particular persons We have here then the righteousness of Christ as a rich treasure of Grace in the bank of God it 's one individual Jewel given of God for the redemption of slaves and its value is so great and the way it 's communicated being by Accompts it may be distributed to pay for the redemption of Millions all at various times and places We have God represented as a great Merchant with his rich Fund and his Books of Accompts the Merchandize Prov. 3. Is better than that of silver or gold Rev. 3. the Naked may buy garments of Righteousness and Isa 55. they may buy without Money or Price Among these Books Rev. 20.12 The books were open'd and another book was open'd There is one Book that is call'd The Lambs Book Rev. 13.8 Whose Names are not written in the book of Life of the Lamb slain from the foundation of the World There are two Books of Life one for Angels by their own inherent righteousness another for fallen Man who obtain it thorough the Death of the Lamb his passive righteousness In this book Christ has Credit for the redemption of all agreed for between the Father and Son and when a persons Name is put in that Book Christ's righteousness is transferr'd to him for Life for a salvation from all evil Dan. 12.1 Thy People shall be deliver'd every one that shall be found written in the Book Luk. 10.20 Rejoice that your Names are written in Heaven We may then see what the Imputation of Christ's righteousness to us is it was the putting our Names in among the Number for whom Christ dy'd it 's having all Christ did and suffer'd put so to our accompt that we may actually partake of all the Blessings God's goodness and grace design'd for us but the transgress'd Law render'd it inconsistent with the Governour 's Authority Honour and Wisdom to confer it upon us the way this impediment and bar was remov'd was by the sufferings of Immanuel Imputation is either the application of that benefit from Eternity in the Elective Decree of God or the actual investing the Person with it in time It 's my present Light that the Imputation of Righteousness to Blessedness was the eternal act and the imputation of Faith to Righteousness the temporal the former was 2 Tim. 1.9 a purpose of conferring this grace and gift of Righteousness upon us in Christ before the World began There was a double Gift set down in that Book by him that is God of all grace sovereign Proprietor 1. We were given to Christ Thine they were and thou gavest them me 2. Christ's Righteousness was given to us by his Consent he became surety his Name was put in our Book of Debt and Death and ours in his of Righteousness and Life Two things need proof here 1. That Christ's Righteousness is transferr'd in its Value and Virtue to us in way of accompt 2. That that was from Eternity The first is manifest from the Text for one cannot be justified without an antecedent righteousness the Non-worker and Ungodly person has no righteousness of his own it must then be anothers transferr'd tho' it still inhere in him only yet its value may be transferr'd to us Thus Money may still lye in its old Chests and yet be transferr'd in accompts thorough
change in the divine nature to turn him out of an angry temper into a gracious kind and merciful one for the gift of the Son flow'd from the unchangeableness of his Love but God as Supream King and Governour by a just Law well and wisely establish'd could not in Honour admit Rebels to the Priviledges he design'd for them without a satisfaction made to the Government which must be what the Law required and that required Death and as our Death begins with a mortal nature and encreases thorough sickness and weakness until it be compleated in a Death-stroke or some violence prevent the gradualness so Christ became like us in all things excepting sin one drop of Christ's Blood one day of his humility had dignity enough in in it but he was to pay what the Law required and the Law obtained all its ends in him This may help us to understand these Phrases used very rudely that God loves the elect when sinning as well as when praying It s true as he is God for there is no change in him but not true as our God or Governour and the Language of Scripture is in this latter sense as he manifests himself thorough Law or Gospel these being Rules of his dispensations and glasses of our knowledge 5. On the other hand though we obey the Law in some measure and have a measure of suffering which is acceptable to God thorough Christ if we have faith in him yet this comes in as no satisfaction to that primitive Law for we are not oblig'd to do what he did for us it comes in as a preparing us for a possession in a holy Society where no unclean thing can enter so the imputation of Christ's obedience takes not away the necessity of our obedience more than his passive takes away the necessity of our suffering or dying It 's appointed for all once to dye though Christ died and it s appointed for all to obey though Christ obey'd neither our suffering nor our obedience comes in as a part of that righteousness that first Law requir'd of us as belonging to the covenant of Works the breaking of this clay vessel either by Death or what 's equivalent is necessary for our habitation in another Sphere where this cannot enter blessings of that would be a torment to this constitution Sufferings are necessary to make us sensible what we deserve and what our Saviour suffer'd for us Holiness and Righteousness is necessary by precept and as a means to fit and prepare for that possession 3. Thorough a congruity as a fruit and an effect of that image of God begun to be drawn in us by reason of which when in its perfection it may be said The Law is not made for a righteous man and we read of no Law given to Adam but Ceremonial Laws the nature of God is the first Law the Moral Law reveal'd is but a Copy of that divine temper and when it s perfectly writ in a Man's Heart without any blot mistake or defect to live holily is to live as he list and by reason of this disposition of Soul a Saint can never be said to be without law yet if we take law for an external Command swaying by the force of its sanction against the stream of Inclination a man is neither of the Law nor under the Law The 2d and last Head propos'd was about the sense of these words Faith imputed to Righteousness about which there are these three Opinions Some say that Faith is taken objectively Faith comprehending Christ's Righteousness is put for it or Faith in justification is always valued as comprehending Christ's Righteousness 2. Others say that God out of his Gracious Acceptation takes faith for the Righteousness Blessedness is due to we say Christ's Righteousness comes in the room of that they that Christ merited that faith should be taken for it The 3d. Which my judgement embraces is that faith is reckon'd of God the mean of Application or Instrument of conveyance of Christ's Righteousness to us Imputation applied to Faith is a note of Distinction implying a double use of Faith the one is by inhesion and so it sanctifies us the other is by imputation and so it justifies us because it is the ceremony of Seisin by which we are invested with and entitled to the righteousness of Christ this suits best with the former Metaphor of imputation in Books of accompts for 't is not only usual and necessary to transfer and impute Estates in Books of Accompts where great Funds and Banks are but there is given to the person who is made Creditor a Bank-bill or Tally bearing the value of the transferr'd summ so that bit of Stick or Paper thorough imputation if we compare it with these Bank-Books makes the Man worth so much money as the transfer'd summ is so in the Lamb's Book of Life there 's not only a transferring of his righteousness to us but there is given out this Bill or Tally of Faith to us by which we are entitled to it There are many Arguments which may both prove and explain this 1. It is without doubt that all our priviledges are convey'd one way Faith bears the same relation to them all Rom. 4.16 It 's said the inheritance is of Faith that it might be by grace now Heb. 11.1 Faith 's call'd the substance of things hop'd for Substance saith Tho. Aquin. is the beginning of a thing that necessarily at last infers the whole that 's in our English an Earnest now if Faith be an earnest of Heaven it bears the like relation to other priviledges as Rev. 2.17 We read of a white stone and in the stone a New Name that was the stone of absolution the Judge anciently instead of speaking his Sentence convey'd it by the giving of a white or black stone so if Faith be the earnest of our hopes it 's the stone of our pardon it 's the Ring of our Marriage with Christ it 's the Winte Raiment Feast and New Name of our Manumission by justification out of Slaves we are made Freemen and Faith is the mean and instrument of Investiture with it 2. This sence of it removes a considerable difficulty among Divines the Question is since Justification is a transitory act of God and terminates upon the Creature what it is that he doth when he justifies or what bears the room of the justifying sentence most say the Word of God the Gospel but there 's a great distinction between the voice of the Law and the voice of the Judge the Law says Whosoever believes shall be justified but the voice of the Judge is thou John or Thomas art absolv'd it s a particular positive and authorative Application of the Law Mr. Baxter thinks that God proclaims some publick Sentence among the Angels but that 's a groundless Notion this seems to me most reasonable that the gift of Faith being such a fruit of his special grace that he gives to no sinner but