use of and pressed at large by one among our selves but improved also by a dangerous comparison between the Writings of the Evangelists and the other Writings of the New Testament For to enforce this Argument that the Histories of the Gospel wherein the Sermons of Christ are recorded do make no mention of the Imputation of the Righteousness of Christ as in his judgement they do not nor of his Satisfaction or Merit or Expiation of sin or of Redemption by his Death as they do not in the judgment of Socinus it is added by him that for his part he is apt to admire our Saviours Sermons who was the Author of our Religion before the Writings of the Apostles though inspired men Whereunto many dangerous insinuations and reflections on the Writings of St. Paul contrary to the Faith and Sense of the Church in all Ages are subjoined S. pag. 240 241. But this Boldness is not only unwarrantable but to be abhorred What place of Scripture what Ecclesiastical Tradition what single president of any one sober Christian Writer what Theological Reason will countenance a man in making the comparison mentioned and so determining thereon such juvenile boldness such want of a due apprehension and understanding of the Nature of divine Inspirations with the order and design of the writing of the New Testament which are the springs of this precipitate censure ought to be reflected on At present to remove this pretence out of our way it may be observed 1. That what the Lord Christ taught his Disciples in his Personal Ministry on the Earth was suited unto that Oeconomy of the Church which was antecedent unto his Death and Resurrection Nothing did he with-hold from them that was needful to their Faith Obedience and Consolation in that state Many things he instructed them in out of the Scripture many new Revelations he made unto them and many times did he occasionally instruct and rectifie their judgements Howbeit he made no clear distinct Revelation of those sacred mysteries unto them which are peculiar unto the Faith of the New Testament nor were to be distinctly apprehended before his Death and Resurrection 2. What the Lord Christ revealed afterwards by his Spirit unto the Apostles was no less immediately from himself then was the Truth which he spoke unto them with his own mouth in the days of his flesh An Apprehension to the contrary is destructive of Christian Religion The Epistles of the Apostles are no less Christs Sermons then that which he delivered on the Mount Wherefore 3. Neither in the things themselves nor in the way of their Delivery or Revelation is there any Advantage of the one sort of Writings above the other The things written in the Epistles proceed from the same Wisdom the same Grace the same Love with the things which he spoke with his own mouth in the days of his flesh and are of the same divine veracity Authority and Efficacy The Revelation which he made by his Spirit is no less divine and immediate from himself then what he spoke unto his Disciples on the Earth To distinguish between these things on any of these accounts is intolerable folly 4. The Writings of the Evangelists do not contain the whole of all the Instructions which the Lord Christ gave unto his Disciples personally on the Earth For he was seen of them after his Resurrection forty days and spoke with them of the things pertaining to the Kingdom of God Act. 1.3 And yet nothing hereof is recorded in their writings but only some few occasional speeches Nor had he given before unto them a clear and distinct understanding of those things which were delivered concerning his Death and Resurrection in the Old Testament as is plainly declared Luke 24.25 26 27. For it was not necessary for them in that state wherein they were Wherefore 5. As to the extent of Divine Revelations objectively those which he granted by his Spirit unto his Apostles after his Ascension were beyond those which he Personally taught them so far as they are recorded in the Writings of the Evangelists For he told them plainly not long before his death that he had many things to say unto them which then they could not bear Joh. 16.12 And for the knowledge of those things he refers them to the coming of the Spirit to make Revelation of them from himself in the next words Howbeit when he the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorifie me for he shall receive of mine and shew it unto you ver 13 14. And on this account he had told them before that it was expedient for them that he should go away that the Holy Spirit might come unto them whom he would send from the Father ver 7. Hereunto he referred the full and clear manifestation of the mysteries of the Gospel So false as well as dangerous and scandalous are those insinuations of Socinus and his followers Secondly The Writings of the Evangelists are full unto their proper Ends and Purposes These were to record the Genealogy Conception Birth Acts Miracles and Teachings of our Saviour so far as to evince him to be the true only promised Messias So he testifieth who wrote the last of them Many other signs truly did Jesus which are not written in this Book But these are written that ye might believe that Jesus is the Christ the Son of God Joh. 20.30 31. Unto this End every thing is recorded by them that is needful unto the ingenerating and establishment of Faith Upon this confirmation all things declared in the Old Testament concerning him all that was taught in Types and Sacrifices became the object of Faith in that sense wherein they were interpreted in the Accomplishment And that in them this Doctrine was before revealed shall be proved afterwards It is therefore no wonder if some things and those of the highest importance should be declared more fully in other Writings of the New Testament then they are in those of the Evangelists Thirdly The Pretence it self is wholly false For there are as many pregnant Testimonies given unto this Truth in one alone of the Evangelists as in any other Book of the New Testament namely in the Book of John I shall refer to some of them which will be pleaded in their proper place chap. 1.12 17 19. chap. 3.14 15 16 17 18 36. chap. 5.24 But we may pass this by as one of those Inventions concerning which Socinus boasts in his Epistle to Michael Vajoditus that his Writings were esteemed by many for the singularity of the things asserted in them Fourthly The Difference that hath been among Protestant Writers about this Doctrine is pleaded in the prejudice of it Osiander in the entrance of the Reformation fell into a vain imagination that we were Justified or made Righteous with the Essential
there is no Relief or Deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon 3 In this condition it is a meer Act of Soveraign Grace without any respect unto these things foregoing to call the sinner unto Believing or Faith in the Promise unto the Justification of Life This is Gods order yet so as that what precedeth his call unto Faith hath no causality thereof 3. The next thing to be enquired into is the proper Object of Justifying Faith or of true Faith in its office work and duty with respect unto our Justification And herein we must first consider what we cannot so well close withall For besides other Differences that seem to be about it which indeed are but different Explanations of the same thing for the substance there are two Opinions which are looked on as Extreams the one in an Excess and the other in Defect The first is that of the Roman Church and those who comply with them therein And this is That the Object of Justifying Faith as such is all Divine Verity all Divine Revelation whether written in the Scripture or delivered by Tradition represented unto us by the Authority of the Church In the latter part of this Description we are not at present concerned That the whole Scripture and all the parts of it and all the Truths of what sort soever they be that are contained in it are equally the Object of Faith in the discharge of its Office in our Justification is that which they maintain Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind For supposing the whole Scripture and all contained in it Laws Precepts Promises Threatnings Stories Prophesies and the like to be the Object of it and these not as containing in them things Good or Evil unto us but under this formal consideration as divinely revealed they cannot assign or allow any other Act of the mind to be required hereunto but Assent only And so confident are they herein namely That Faith is no more then an Assent unto divine Revelation as that Bellarmin in opposition unto Calvin who placed knowledge in the description of Justifying Faith affirms that it is better defined by Ignorance than by Knowledge This Description of Justifying Faith and its Object hath been so discussed and on such evident Grounds of Scripture and Reason rejected by Protestant Writers of all sorts as that it is needless to insist much upon it again Some things I shall observe in relation unto it whereby we may discover what is of Truth in what they assert and wherein it falls short thereof Neither shall I respect only them of the Roman Church who require no more to Faith or Believing but only a bare Assent of the mind unto divine Revelations but them also who place it wholly in such a firm Assent as produceth Obedience unto all divine Commands For as it doth both these as both these are included in it so unto the especial nature of it more is required It is as justifying neither a meer Assent nor any such firm degree of it as should produce such effects 1. All Faith whatever is an Act of that power of our Souls in general whereby we are able firmly to assent unto the Truth upon Testimony in things not evident unto us by Sense or Reason It is the Evidence of things not seen And all divine Faith is in general an Assent unto the Truth that is proposed unto us upon divine Testimony And hereby as it is commonly agreed it is distinguished from Opinion and moral certainty on the one hand and Science or Demonstration on the other 2. Wherefore in Justifying Faith there is an Assent unto all divine Revelation upon the Testimony of God the Revealer By no other Act of our mind wherein this is not included or supposed can we be justified not because it is not justifying but because it is not Faith This Assent I say is included in Justifying Faith And therefore we find it often spoken of in the Scripture the Instances whereof are gathered up by Bellarmin and others with respect unto other things and not restrained unto the especial promise of Grace in Christ which is that which they oppose But besides that in most places of that kind the proper Object of Faith as Justifying is included and referred ultimately unto though diversly expressed by some of its Causes or concomitant Adjuncts it is granted that we believe all divine Truth with that very Faith whereby we are justified so as that other things may well be ascribed unto it 3. On these Concessions we yet say two things 1 That the whole nature of Justifying Faith doth not consist meerly in an Assent of the mind be it never so firm and stedfast nor whatever Effects of Obedience it may produce 2 That in its Duty and Office in Justification whence it hath that especial denomination which alone we are in the Explanation of it doth not equally respect all divine Revelation as such but hath a peculiar Object proposed unto it in the Scripture And whereas both these will be immediately evinced in our description of the proper Object and Nature of Faith I shall at present oppose some few things unto this Description of them sufficient to manifest how aliene it is from the Truth 1. This Assent is an Act of the understanding only An Act of the mind with respect unto Truth evidenced unto it be it of what nature it will So we believe the worst of things and the most grievous unto us as well as the best and the most useful But Believing is an Act of the Heart which in the Scripture comprizeth all the Faculties of the Soul as one entire principle of moral and spiritual Duties With the Heart Man believeth unto Righteousness Rom. 10.10 And it is frequently described by an Act of the Will though it be not so alone But without an Act of the Will no man can believe as he ought See Joh. 5.40 Joh. 1.12 chap. 6.35 We come to Christ in an Act of the Will and let whosoever will come And to be willing is taken for to believe Psal. 110.3 and Unbelief is Disobedience Heb. 3.18 19. 2. All Divine Truth is equally the Object of this Assent It respects not the especial nature or use of any one Truth be it of what kind it will more than another nor can it do so since it regards only Divine Revelation Hence that Judas was the Traytor must have as great an influence into our Justification as that Christ died for our sins But how contrary this is unto the Scripture the Analogy of Faith and the Experience of all that believe needs neither Declaration nor Confirmation 3. This Assent unto all Divine Revelation may be true and sincere where there hath been no previous work of the Law nor any Conviction of sin No such thing is required thereunto nor are
that the Apostle Disputes about the exclusion of such Works from our Justification as no man in his Wits would think to have any place therein 9 The Reason why no no man can be justified by the Law is because no man can yield perfect Obedience thereunto For by perfect Obedience the Law will justifie Rom. 2.13 Chap. 10.5 Wherefore all Works are excluded that are not absolutely perfect But this the best Works of Believers are not as we have proved before 10. If there be a Reserve for the Works of Believers performed by the Aid of Grace in our Justification it is that either they may be concauses thereof or be indispensibly subservient unto those things that are so That they are concauses of our Justification is not absolutely affirmed Neither can it be said that they are necessarily subservient unto them that are so They are not so unto the efficient Cause thereof which is the Grace and favour of God alone Rom. 3.24 25. Chap. 4.16 Eph. 2.8 9. Rev. 1.6 Nor are they so unto the Meritorious Cause of it which is Christ alone Acts 13 38. Chap. 26.18 1 Cor. 1.30 2 Cor. 5.18 19 20 21. Nor unto the Material Cause of it which is the Righteousness of Christ alone Rom. 10.3 4. Nor are they so unto Faith in what place soever it be stated For not only is Faith only mentioned wherever we are taught the way how the Righteousness of Christ is derived and communicated unto us without any intimation of the conjunction of Works with it but also as unto our Justification they are placed in Opposition and Contradiction one to the other Rom. 3.28 And sundry other things are pleadable unto the same purpose 7. Some affirm that the Apostle excludes all Works from our first Justification but not from the second or as some speak the continuation of our Justification But we have before examined these Distinctions and found them groundless Evident it is therefore that men put themselves into an uncertain slippery station where they know not what to fix upon nor wherein to find any such appearance of Truth as to give them Countenance in denying the plain and frequently repeated Assertion of the Apostle Wherefore in the Confirmation of the present Argument I shall more particularly enquire into what it is that the Apostle intends by the Law and Works whereof he treats For as unto our Justification whatever they are they are absolutely and universally opposed unto Grace Faith the Righteousness of God and the Blood of Christ as those which are altogether inconsistent with them Neither can this be denied or questioned by any seeing it is the plain design of the Apostle to evince that inconsistency 1. Wherefore in general it is evident that the Apostle by the Law and the Works thereof intended what the Jews with whom he had to do did understand by the Law and their own whole Obedience thereunto I suppose this cannot be denied For without a Concession of it there is nothing proved against them nor are they in any thing instructed by him Suppose those Terms aequivocal and to be taken in one sense by him and by them in another and nothing can be rightly concluded from what is spoken of them Wherefore the meaning of these Terms the Law and Works the Apostle takes for granted as very well known and agreed on between himself and those with whom he had to do 2. The Jews by the Law intended what the Scriptures of the Old Testament meant by that Expression For they are no where blamed for any false Notion concerning the Law or that they esteemed any thing to be so but what was so indeed and what was so called in the Scripture Their present Oral Law was not yet hatched though the Pharisees were brooding of it 3. The Law under the Old Testament doth immediately refer unto the Law given at Mount Sinai nor is there any distinct mention of it before This is commonly called the Law absolutely but most frequently the Law of God the Law of the Lord and sometimes the Law of Moses because of his especial Ministry in the giving of it Remember the Law of Moses my servant which I commanded unto him Mal. 4.4 And this the Jews intended by the Law 4. Of the Law so given at Horeb there was a Distribution into three Parts 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.13 The ten Words So also Chap. 10.4 that is the ten Commandments written in two Tables of Stone This Part of the Law was first given was the Foundation of the whole and contained that perfect Obedience which was required of Mankind by the Law of Creation and was now received into the Church with the highest Attestations of its indispensible Obligation unto Obedience or Punishment 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jura Rites or Statutes but the Latine from thence Justificationes Justifications which hath given great Occasion of Mistake in many both Ancient and Modern Divines We call it the Ceremonial Law The Apostle terms this Part of the Law distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.15 The Law of Commandments contained in Ordinances that is consisting in a Multitude of Arbitrary Commands 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly call the Judicial Law This Distribution of the Law shuts up the Old Testament as it is used in places innumerable before only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ten Words is expressed by the general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Mal. 4.4 5. These being the Parts of the Law given unto the Church in Sinai the the whole of it is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the Instruction as the Word signifies that God gave unto the Church in the Rule of Obedience which he prescribed unto it This is the Constant signification of that Word in Scripture where it is taken absolutely and thereon doth not signifie precisely the Law as given at Horeb but comprehends with it all the Revelations that God made under the Old Testament in the Explanation and Confirmation of that Law in Rules Motives Directions and Enforcements of Obedience 6. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is the whole Rule of Obedience which God gave to the Church under the Old Testament with all the Efficacy wherewith it was accompanied by the Ordinances of God including in it all the Promises and Threatnings that might be Motives unto the Obedience that God did require This is that which God and the Church called the Law under the Old Testament and which the Jews so called with whom our Apostle had to do That which we call the Moral Law was the Foundation of the whole and those Parts of it which we call the Judicial and Ceremonial Law were peculiar Instances of the Obedience which the Church under the Old Testament was obliged unto in the especial Politie and divine Worship which at that season
Justification Rom. 8.33 Isa. 43.25.45.23 Psal. 145.2 Rom. 3.20 What thoughts will be ingenerated hereby in the minds of Men. Isai. 33.14 Mic. 6.7 Isa. 6.5 The Plea of Job against his friends and before God not the same Job 40.3 4 5. Chap. 42.4 5 6. Directions for visiting the sick given of old Testimonies of Jerome and Ambrose Sense of Men in their Prayers Dan. 9.7 18. Psal. 143.2.130.3 4. Paraphrase of Austine on that place Prayer of Pelagius Publick Liturgies Pag. 8. § 3. A due sense of our Apostasie from God the Depravation of our Nature thereby with the power and guilt of Sin the holiness of Law necessary unto a right understanding of the Doctrine of Justification Method of the Apostle to this purpose Romans 1 2 3 4. Chap. Grounds of the antient and present Pelagianism in the denial of these things Instances thereof Boasting of Perfection from the same Ground Knowledge of Sin and Grace mutually promote each other Pag. 18. § 4. Opposition between Works and Grace as unto Justification Method of the Apostle in the Epistle to the Romans to manifest this opposition A Scheam of others contrary thereunto Testimonies witnessing this opposition Judgment to be made on them Distinctions whereby they are evaded The uselessness of them Resolution of the case in hand by Bellarmine Luk. 17.10 Dan. 9.18 Pag. 24. § 5. A Commutation as unto Sin and Righteousness by Imputation between Christ and Believers represented in the Scripture The Ordinance of the Scape Goat Levit. 16.21 22. The nature of Expiatory Sacrifices Levit. 4.29 Expiation of an uncertain Murther Deut. 21.1 2 3 4 5 6 7. The Commutation intended proved and vindicated Isa. 53.5 6. 2 Cor. 5.21 Rom. 8.3 4. Gal. 3.13 14. 1 Pet. 1.24 Deut. 21.23 Testimonies of Justin Martyr Gregory Nissen Austine Chrysostome Bernard Taulerus Pighius to that purpose The proper actings of Faith with respect thereunto Rom. 5.11 Matth. 11.28 Psa. 38.4 Gen. 4.13 Isa. 53.11 Gal. 3.1 Isa. 45.22 Joh. 3.14 15. A bold Calumny answered Pag. 38 39. § 6. Introduction of Grace by Jesus Christ into the whole of our Relation unto God and its respect unto all the parts of our Obedience No Mystery of Grace in the Covenant of Works All Religion originally commensurate unto Reason No notions of Natural Light concerning the Introduction of the Mediation of Christ and Mystery of Grace into our Relation to God Eph. 1.17 18 19. Reason as corrupted can have no notions of Religion but what are derived from its primitive state Hence the Mysteries of the Gospel esteemed folly Reason as corrupted repugnant unto the Mystery of Gâ—â—â—e Accommodation of Spiritual Mysteries unto Corrupt Reason wherefore acceptable unto many Reasons of it Two parts of corrupted Natures repugnancy unto the Mystery of the Gospel 1. That which would reduce it unto the private Reason of Men. Thence the Trinity denied And the Incarnation of the Son of God Without which the Doctrine of Justification cannot stand Rule of the Socinians in the Interpretation of the Scripture 2. Want of a due comprehension of the Harmony that is between all the parts of the Mystery of Grace This Harmomy proved Compared with the Harmony in the Works of Nature To be studied But is learned only of them who are taught of God and in experience Evil events of the want of a due comprehension hereof Instances of them All applied unto the Doctrine of Justification Pag. 53. § 7. General prejudices against the Imputation of the Righteousness of Christ. 1. That it is not in Terms found in the Scripture answered 2. That nothing is said of it in the writings of the Evangelists answered Joh. 20.30 31. Nature of Christs Personal Ministery Revelations by the holy Spirit immediately from Christ. Design of the writings of the Evangelists 3. Differences among Protestants themselves about this Doctrine answered Sense of the Antients herein What is of real Difference among Protestants considered Pag. 69. § 8. Influence of the Doctrine of Justification into the first Reformation Advantages unto the World by that Reformation State of the Consciences of Men under the Papacy with respect unto Justification before God Alterations made therein by the Light of this Doctrine though not received Alterations in the Pagan unbelieving World by the Introduction of Christianity Design and success of the first Reformer herein Attempts for Reconciliation with the Papists in this Doctrine and their success Remainders of the â—gnorance of the Truth in the Roman Church Vnavoidable consequences of the corruption of this Doctrine Pag. 83. CHAP. I. JVstification by Faith generally acknowledged The meaning of it perverted The nature and use of Faith in Justification proposed to consideration Distinctions about it waved A twofold Faith of the Gospel expressed in the Scripture Faith that is not justifying Acts 8.13 Joh. 2.23 24. Luk. 8.13 Matth. 22.28 Historical Faith whence it is so called and the nature of it Degrees of Assent in it Justification not ascribed unto any Degree of it A Calumny obviated The causes of true saving Faith Conviction of Sin previous unto it The nature of legal Conviction and its Effects Arguments to prove it antecedent unto Faith Without the consideration of it the true nature of Faith not to be understood The Order and Relation of the Law and Gospel Rom. 1.17 Instance of Adam Effects of Conviction internal Displicency and sorrow Fear of punishment Desire of Deliverance External Abstinence from Sin Performance of Duties Reformation of Life Not conditions of Justification not Formal Dispositions unto it not Moral Preparations for it The Order of God in Justification The proper object of justifying Faith Not all Divine Verity equally proved by sundry Arguments The pardon of our own sins whether the first object of Faith The Lord Christ in the Work of Mediation as the Ordinance of God for the Recovery of lost Sinners the proper object of justifying Faith The Position explained and proved Rom. 3.24 25. Ephes. 1.6 7 8. Acts 10.41 Chap. 16.13 Chap. 4.12 Luk. 24.25 26 27. Joh. 1.12.3.16 36.6.29.7.38 c. Col. 2.12 1 Cor. 2.1 31. 2 Cor. 5.19 20 21. Pag. 92 93 c. CHAP. II. The nature of justifying Faith in particular or of Faith in that exercise of it whereby we are justified The Hearts approbation of the way of the Justification and Salvation of Sinners by Christ with its acquiescency therein The description given explained and confirmed 1. From the nature of the Gospel 2. Exemplified in its contrary or the nature of unbelief Prov. 1.30 Heb. 2.3 1 Pet. 2.7 1 Cor. 1.23 24. 2 Cor. 4.3 4. What it is and wherein it doth consist 3. The Design of God in and by the Gospel His own Glory his utmost End in all things The Glory of his Righteousness Grace Love Wisdom c. The end of God in the Way of the Salvation of Sinners by Christ. Rom. 3.25 Joh. 3.16 1 Joh. 3.16 Eph. 1.5 6. 1 Cor. 1.24 Ephes. 3.10 Rom. 1.16.4.16 Ephes.
the principal cause of all the Oppositions that are made unto it and all the Depravations of it that the Church is pestered withall Hence are the wits of men so fertile in Sophistical Cavils against it so ready to load it with seeming absurdities and I know not what unsuitableness unto their wonderous rational conceptions And no Objection can be made against it be it never so trivial but it is highly applauded by those who look on that Introduction of the mystery of Grace which is above their natural conceptions as unintelligible folly 2. That the necessary Relation of these things one unto the other namely of Justification by the Imputation of the Righteousness of Christ and the necessity of our Personal Obedience will not be clearly understood nor duely improved but by and in the exercise of the Wisdom of Faith This we grant also and let who will make what advantage they can of this concession True Faith hath that spiritual Light in it or accompanying of it as that it is able to receive it and to conduct the Soul unto Obedience by it Wherefore reserving the particular consideration hereof unto its proper place I say in general 1. That this Relation is evident unto that spiritual Wisdom whereby we are enabled doctrinally and practically to comprehend the Harmony of the mystery of God and the consistency of all the parts of it one with another 2. That it is made evident by the Scripture wherein both these things Justification through the Imputation of the Righteousness of Christ and the Necessity of our Personal Obedience are plainly asserted and declared And we defie that Rule of the Socinians that seeing these things are inconsistent in their apprehension or unto their Reason therefore we must say that one of them is not taught in the Scripture For whatever it may appear unto their Reason it doth not so to ours and we have at least as Good Reason to trust unto our own Reason as unto theirs Yet we absolutely acquiesce in neither but in the Authority of God in the Scripture rejoycing only in this that we can set our seal unto his Revelations by our own Experience For 3. It is fully evident in the gracious conduct which the minds of them that believe are under even that of the Spirit of Truth and Grace and the Inclinations of that new Principle of the Divine Life whereby they are acted For although from the Remainders of Sin and Darkness that are in them Temptations may arise unto a continuation in sin because Grace hath abounded yet are their minds so formed and framed by the Doctrine of this Grace and the Grace of this Doctrine that the abounding of Grace herein is the principal motive unto their abounding in Holiness as we shall see afterwards And this we aver to be the spring of all those Objections which the Adversaries of this Doctrine do continually endeavour to entangle it withall As 1 If the Passive Righteousness as it is commonly called that is his Death and Suffering be imputed unto us there is no need nor can it be that his Active Righteousness or the Obedience of his Life should be imputed unto us and so on the contrary for both together are inconsistent 2 That if all sin be pardoned there is no need of the Righteousness and so on the contrary if the Righteousness of Christ be imputed unto us there is no room for or need of the pardon of sin 3 If we believe the pardon of our sins then are our sins pardoned before we believe or we are bound to believe that which is not so 4 If the Righteousness of Christ be imputed unto us then are we esteemed to have done and suffered what indeed we never did nor suffered and it is true that if we are esteemed our selves to have done it Imputation is overthrown 5 If Christs Righteousness be imputed unto us then are we as Righteous as was Christ himself 6 If our sins were imputed unto Christ then was he thought to have sinned and was a sinner subjectively 7 If Good Works be excluded from any interest in our Justification before God then are they of no use unto our Salvation 8 That it is ridiculous to think that where there is no sin there is not all the Righteousness that can be required 9 That Righteousness imputed is only a putative or imaginary Righteousness c. Now although all these and the like Objections however subtilly managed as Socinus boasts that he had used more then ordinary subtilty in this cause in quo si subtilius aliquanto quanto opus esse videretur quaedam a nobis disputata sunt De servat par 4. cap. 4. are capable of plain and clear solutions and we shall avoid the examination of none of them yet at present I shall only say that all the shades which they cast on the minds of men do vanish and disappear before the Light of express Scripture Testimonies and the Experience of them that do believe where there is a due comprehension of the mystery of Grace in any tolerable measure Seventhly There are some common prejudices that are usually pleaded against the Doctrine of the Imputation of the Righteousness of Christ which because they will not orderly fall under a particular consideration in our progress may be briefly examined in these general previous considerations 1. It is usually urged against it that this Imputation of the Righteousness of Christ is no where mentioned expresly in the Scripture This is the first Objection of Bellarmine against it Hactenus saith he nullum omnino locum invenire potuerunt ubi legeretur Christi Justitiam nobis imputari ad justitiam vel nos justos esse per Christi Justitiam nobis imputatam De Justificat lib. 2. cap. 7. An Objection doubtless unreasonably and immodestly urged by men of his perswasion For not only do they make profession of their whole Faith or their belief of all things in matters of Religion in Terms and Expressions no where used in the Scripture but believe many things also as they say with Faith divine not at all revealed or contained in the Scripture but drained by them out of the Traditions of the Church I do not therefore understand how such persons can modestly manage this as an Objection against any Doctrine that the Terms wherein some do express it are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the Scripture just in that order of one word after another as by them they are used For this Rule may be much enlarged and yet be kept strait enough to exclude the principal concerns of their Church out of the confines of Christianity nor can I apprehend much more Equity in others who reflect with severity on this expression of the Imputation of the Righteousness of Christ as unscriptural as if those who make use thereof were criminal in no small degree when themselves immediately in the Declaration of their own judgment make use of such Terms Distinctions
and Expressions as are so far from being in the Scripture as that it is odds they had never been in the world had they escaped Aristotles Mint or that of the Schools deriving from him And thus although a sufficient Answer hath frequently enough if any thing can be so been returned unto this Objection in Bellarmine yet hath one of late amongst our selves made the Translation of it into English to be the substance of the first Chapter of a Book about Justification though he needed not to have given such an early intimation unto whom he is beholding for the greatest part of his ensuing Discourse unless it be what is taken up in despightful reviling of other men For take from him what is not his own on the one hand and impertinent cavils at the words and expression of other men with forged imputations on some of them on the other and his whole Book will disappear But yet although he affirms that none of the Protestant Writers who speak of the Imputation of the Righteousness of Christ unto us which were all of them without exception until of late have precisely kept to the form of wholesome Words but have rather swerved and varied from the Language of the Scripture yet he will excuse them from open Errour if they intend no more thereby but that we are made partakers of the benefits of the Righteousness of Christ. But if they intend that the Righteousness of Christ it self is imputed unto us that is so as to be our Righteousness before God whereon we are pardoned and accepted with him or do receive the forgiveness of sins and a right to the Heavenly Inheritance then are they guilty of that Errour which makes us to be esteemed to do our selves what Christ did and so on the other side Christ to have done what we do and did chap. 2 3. But these things are not so For if we are esteemed to have done any thing in our own persons it cannot be imputed unto us as done for us by another as it will appear when we shall treat of these things afterwards But the great and Holy Persons intended are as little concerned in the Accusations or Apologies of some Writers as those Writers seem to be acquainted with that Learning Wisdom and Judgment wherein they did excell and the Characters whereof are so eminently conspicuous in all their Writings But the Judgement of most Protestants is not only candidly expressed but approved of also by Bellarmine himself in another place Non esset saith he absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donentur applicentur ac si nos ipsi Deo satisfecissemus De Justif. lib. 2. cap. 10. It were not absurd if any one should say that the Righteousness and Merits of Christ are imputed unto us when they are given and applied unto us as if we our selves had satisfied God And this he confirms with that saying of Bernard and Innocent Epist. 190. Nam si unus pro omnibus mortuus est ergo omnes mortui sunt ut videlicet satisfactio unius omnibus imputetur sicut omnium peccata unus ille portavit And those who will acknowledge no more in this matter but only a Participation Quovis modo one way or other of the Benefits of the Obedience and Righteousness of Christ wherein we have the concurrence of the Socinians also might do well as I suppose plainly to deny all Imputation of his Righteousness unto us in any sense as they do seeing the Benefits of his Righteousness cannot be said to be imputed unto us what way soever we are made Partakers of them For to say that the Righteousness of Christ is imputed unto us with respect unto the Benefits of it when neither the Righteousness it self is imputed unto us nor can the Benefits of it be imputed unto us as we shall see afterwards doth minister great occasion of much needless variance and contests Neither do I know any Reason why men should seek countenance unto this Doctrine under such an Expression as themselves reflect upon as unscriptural if they be contented that their minds and sense should be clearly understood and apprehended For Truth needs no subterfuges The Socinians do now principally make use of this Objection For finding the whole Church of God in the use of sundry Expressions in the Declaration of the most important Truths of the Gospel that are not literally contained in the Scripture they hoped from an Advantage from thence in their opposition unto the things themselves Such are the Terms of the Trinity the Incarnation Satisfaction and Merit of Christ as this also of the Imputation of his Righteousness How little they have prevailed in the other Instances hath been sufficiently manifested by them with whom they have had to do But as unto that part of this Objection which concerns the Imputation of the Righteousness of Christ unto Believers those by whom it is asserted do say 1. That it is the Thing alone intended which they plead for If that be not contained in the Scripture if it be not plainly taught and confirmed therein they will speedily relinquish it But if they can prove that the Doctrine which they intend in this expression and which is thereby plainly declared unto the understandings of men is a divine Truth sufficiently witnessed unto in the Scripture then is this expression of it reductively scriptural and the Truth it self so expressed a Divine Verity To deny this is to take away all use of the Interpretation of the Scripture and to overthrow the Ministry of the Church This therefore is to be alone enquired into 2. They say the same thing is taught and expressed in the Scripture in Phrases aequipollent For it affirms that by the Obedience of One that is Christ many are made Righteous Rom. 5.18 And that we are made Righteous by the Imputation of Righteousness unto us Blessed is the man unto whom God imputeth Righteousness without works chap. 4.6 And if we are made Righteous by the Imputation of Righteousness unto us that Obedience or Righteousness whereby we are made Righteous is imputed unto us And they will be content with this Expression of this Doctrine That the Obedience of Christ whereby we are made Righteous is the Righteousness that God imputeth unto us Wherefore this Objection is of no force to disadvantage the Truth pleaded for 2. Socinus objects in particular against this Doctrine of Justification by the Imputation of the Righteousness of Christ and of his satisfaction that there is nothing said of it in the Evangelists nor in the Report of the Sermons of Christ unto the people no nor yet in those of his private Discourses with his Disciples And he urgeth it vehemently and at large against the whole of the Expiation of sin by his Death De Servator par 4. cap. 9. And as it is easie malis inventis pejora addere this notion of his is not only made
Object of our Faith unto the Justification of Life Act. 2.39 Act. 26.6 Rom. 4.16 20. chap. 15.8 Gal. 3.16 18. Heb. 4.1 chap. 6.13 chap. 8.6 chap. 10.36 4. The End for which the Lord Christ in the Work of his Mediation is the Ordinance of God and as such proposed in the Promises of the Gospel namely the Recovery and Salvation of lost sinners belongs unto the Object of Faith as Justifying Hence the forgiveness of sin and Eternal Life are proposed in the Scripture as things that are to be believed unto Justification or as the Object of our Faith Math. 9.2 Act. 2.38 39. chap. 5.31 chap. 26.18 Rom. 3.25 chap. 4.7 8. Col. 2.13 Tit. 1.2 c. And whereas the Just is to live by his Faith and every one is to believe for himself or make an Application of the things believed unto his own behoof some from hence have affirmed the pardon of our own sins and our own Salvation to be the proper Object of Faith and indeed it doth belong thereunto when in the way and order of God and the Gospel we can attain unto it 1. Cor. 15.3 4. Gal. 2.20 Ephes. 1.6 7. Wherefore asserting the Lord Jesus Christ in the Work of his Mediation to be the Object of Faith unto Justification I include therein the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the means of communicating Christ and the benefit of his Mediation unto us And all these things are so united so intermixed in their mutual Relations and Respects so concatenated in the purpose of God and the Declaration made of his Will in the Gospel as that the Believing of any one of them doth virtually include the belief of the rest And by whom any one of them is disbelieved they frustrate and make void all the rest and so Faith it self The due Consideration of these things solveth all the Difficulties that arise about the nature of Faith either from the Scripture or from the Experience of them that believe with respect unto its Object Many things in the Scripture are we said to believe with it and by it and that unto Justification But two things are hence evident 1 That no one of them can be asserted to be the compleat adequate Object of our Faith 2 That none of them are so absolutely but as they relate unto the Lord Christ as the Ordinance of God for our Justification and Salvation And this answereth the Experience of all that do truly believe For these things being united and made inseparable in the constitution of God all of them are virtually included in every one of them 1 Some fix their Faith and Trust principally on the Grace Love and Mercy of God especially they did so under the Old Testament before the clear Revelation of Christ and his Mediation So did the Psalmist Psal. 130.34 Psal. 33.18 19. And the Publican Luke 18.13 And these are in places of the Scripture innumerable proposed as the Causes of our Justification See Rom. 3.24 Ephes. 2.4 5 6 7 8. Tit. 3.5 6 7. But this they do not absolutely but with respect unto the Redemption that is in the Blood of Christ Dan. 9.17 Nor doth the Scripture any where propose them unto us but under that consideration See Rom. 3.24 25. Ephes. 1.6 7 8. For this is the cause way and means of the communication of that Grace Love and Mercy unto us 2 Some place and fix them principally on the Lord Christ his Mediation and the Benefits thereof This the Apostle Paul proposeth frequently unto us in his own Example See Gal. 2.20 Phil. 3.8 9 10. But this they do not absolutely but with respect unto the Grace and Love of God whence it is that they are given and communicated unto us Rom. 8.32 Joh. 3.16 Ephes. 1.6 7 8. Nor are they otherwise any where proposed unto us in the Scripture as the Object of our Faith unto Justification 3 Some in a peculiar manner fix their Souls in Believing on the Promises And this is exemplified in the Instance of Abraham Gen. 15.16 Rom. 4.20 And so are they proposed in the Scripture as the Object of our Faith Act. 2.39 Rom. 4.16 Heb. 4.1 2. chap. 6.12 13. But this they do not meerly as they are Divine Revelations but as they contain and propose unto us the Lord Christ and the Benefits of his Mediation from the Grace Love and Mercy of God Hence the Apostle disputes at large in his Epistle unto the Galatians That if Justification be any way but by the Promise both the Grace of God and the death of Christ are evacuated and made of none effect And the Reason is because the Promise is nothing but the way and means of the Communication of them unto us 4 Some fix their Faith on the things themselves which they aim at namely the pardon of sin and Eternal Life And these also in the Scripture are proposed unto us as the Object of our Faith or that which we are to believe unto Justification Psal. 130.4 Act. 26.18 Tit. 1.2 But this is to be done in its proper order especially as unto the Application of them unto our own Souls For we are no where required to believe them or our own Interest in them but as they are effects of Grace and Love of God through Christ and his Mediation proposed in the Promises of the Gospel Wherefore the Belief of them is included in the Belief of these and is in order of nature antecedent thereunto And the Belief of the forgiveness of sins and Eternal Life without the due Exercise of Faith in those Causes of them is but Presumption I have therefore given the entire Object of Faith as Justifying or in its Work and Duty with respect unto our Justification in compliance with the Testimonies of the Scripture and the Experience of them that believe Allowing therefore their proper place unto the Promises and unto the Effect of all in the pardon of sins and Eternal Life that which I shall farther confirm is That the Lord Christ in the Work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the proper adequate Object of Justifying Faith And the true nature of Evangelical Faith consisteth in the Respect of the Heart which we shall immediately describe unto the Love Grace and Wisdom of God with the Mediation of Christ in his Obedience with the Sacrifice Satisfaction and Attonement for sin which he made by his Blood These things are impiously opposed by some as inconsistent For the second Head of the Socinian Impiety is That the Grace of God and Satisfaction of Christ are opposite and inconsistent so as that if we allow of the one we must deny the other But as these things are so proposed in the Scripture as that without granting them both neither can be believed so Faith which respects them as subordinate namely the Mediation of
by the Gospel 3 The Nature of Faiths compliance with that Design or its Actings with respect thereunto 4 The Order Method and Way of Believing as declared in the Scripture 1. The Gospel is the Revelation or Declaration of that way of Justification and Salvation for sinners by Jesus Christ which God in infinite Wisdom Love and Grace hath prepared And upon a supposition of the Reception thereof it is accompanied with Precepts of Obedience and Promises of Rewards Therein the Righteousness of God that which he requires accepts and approves unto Salvation is revealed from Faith unto Faith Rom. 1.17 This is the Record of God therein that he hath given unto us Eternal Life and this Life is in his Son 1 Joh. 5.10 So Joh. 3.14 15 16 17. The Words of this Life Act. 5.20 All the Counsel of God Act. 20.27 Wherefore in the Dispensation or Preaching of the Gospel this way of Salvation is proposed unto sinners as the great Effect of divine Wisdom and Grace Vnbelief is the Rejection Neglect Non-admission or Disapprobation of it on the Terms whereon and for the Ends for which it is so proposed The Unbelief of the Pharisees upon the preparatory Preaching of John the Baptist is called the rejecting of the Counsel of God against themselves that is unto their own Ruine Luke 7.30 They would none my Counsel is an Expression to the same purpose Prov. 1.30 so is the neglecting of this great Salvation Heb. 2.3 Not giving it that Admission which the Excellency of it doth require A disallowing of Christ The Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 The Builders disapproved of as not meet for that Place and Work whereunto it was designed Act. 4.14 This is Unbelief To disapprove of Christ and the Way of Salvation by him as not answering Divine Wisdom nor suited unto the End designed So is it described by the refusing or not receiving of him all to the same purpose What is intended will be more Evident if we consider the proposal of the Gospel where it issued in Vnbelief in the first preaching of it and where it continueth still so to do 1. Most of those who rejected the Gospel by their Vnbelief did it under this notion that the way of Salvation and Blessedness proposed therein was not a way answering Divine Goodness and Power such as they might safely Confide in and Trust unto This the Apostle declares at large 1 Cor. 1. so he expresseth it ver 23 24. We Preach Christ crucified unto the Jews a stumbling block and unto the Greeks foolishness But unto them that are called both Jews and Greeks Christ the Power of God and the Wisdom of God That which they declared unto them in the preaching of the Gospel was That Christ died for our sins according to the Scripture chap. 15.3 Herein they proposed him as the Ordinance of God as the great effect of his Wisdom and Power for the Salvation of sinners But as unto those who continued in their Vnbelief they rejected it as any such way esteeming it both Weakness and Folly And therefore he describeth the Faith of them that are called by their Approbation of the Wisdom and Power of God herein The want of a comprehension of the Glory of God in this way of Salvation rejecting it thereon is that Unbelief which ruines the Souls of men 2 Cor. 4.3 4. So is it with all that continue Vnbelievers under the proposal of the Object of Faith in the Preaching of the Gospel They may give an Assent unto the Truth of it so far as it is a meer Act of the mind at least they find not themselves concerned to reject it Yea they may Assent unto it with that Temporary Faith which we described before and perform many Duties of Religion thereon Yet do they manifest that they are not sincere Believers that they do not believe with the Heart unto Righteousness by many things that are irreconcileable unto and inconsistent with Justifying Faith The Enquiry therefore is wherein the Vnbelief of such persons on the Account whereof they perish doth consist and what is the formal nature of it It is not as was said in the want of an Assent unto the Truths of the Doctrine of the Gospel for from such an Assent are they said in many places of the Scripture to believe as hath been proved And this Assent may be so firm and by various means so radicated in their minds as that in Testimony unto it they may give their Bodies to be burned as men also may do in the confirmation of a false perswasion Nor is it the want of an especial fiduciary Application of the Promises of the Gospel unto themselves and the belief of the pardon of their own sins in particular For this is not proposed unto them in the first preaching of the Gospel as that which they are first to believe and there may be a believing unto Righteousness where this is not attained Isa. 50.10 This will evidence Faith not to be true but it is not formal unbelief Nor is it the want of Obedience unto the precepts of the Gospel in Duties of Holiness and Righteousness For these commands as formally given in and by the Gospel belong only unto them that truly believe and are justified thereon That therefore which is required unto Evangelical Faith wherein the nature of it doth consist as it is the foundation of all future Obedience is the Hearts Approbation of the way of Life and Salvation by Jesus Christ proposed unto it as the Effect of the infinite Wisdom Love Grace and Goodness of God and as that which is suited unto all the wants and whole design of Guilty Convinced sinners This such Persons have not and in the want thereof consists the formal Nature of Vnbelief For without this no man is or can be influenced by the Gospel unto a Relinquishment of sin or encouraged unto Obedience whatever they may do on other grounds and motives that are forraign unto the Grace of it And wherever this Cordial sincere Approbation of the way of Salvation by Jesus Christ proposed in the Gospel doth prevail it will infallibly produce both Repentance and Obedience If the Mind and Heart of a Convinced sinner for of such alone we treat be able spiritually to discern the Wisdom Love and Grace of God in this way of Salvation and be under the power of that perswasion he hath the ground of Repentance and Obedience which is given by the Gospel The receiving of Christ mentioned in the Scripture and whereby the Nature of Faith in its exercise is expressed I refer unto the latter part of the Description given concerning the Souls Acquiescency in God by the way proposed Again Some there were at first and such still continue to be who rejected not this way absolutely and in the notion of it but comparatively as reduced to practice and so perished in their unbelief They judged the way of their own Righteousness to be better as
is allowed unless we grant it self to be imputed nor can we have any Participation of the effects of it but on the supposition and foundation of that Imputation The impertinent Cavils that some of late have collected from the Papists and Socinians that if it be so then are we as Righteous as Christ himself that we have redeemed the World and satisfied for the sins of others that the pardon of sin is impossible and Personal Righteousness needless shall afterwards be spoken unto so far as they deserve All that we now aim to demonstrate is only that either the Righteousness of Christ it self is imputed unto us or there is no Imputation in the matter of our Justification which whether there be or no is another Question afterwards to be spoken unto For as was said the effects of the Righteousness of Christ cannot be said properly to be imputed unto us For Instance Pardon of sin is a great effect of the Righteousness of Christ. Our sins are pardoned on the account thereof God for Christs sake forgiveth us all our sins But the pardon of sin cannot be said to be imputed unto us nor is so Adoption Justification Peace with God all Grace and Glory are effects of the Righteousness of Christ. But that these things are not imputed unto us nor can be so is evident from their Nature But we are made Partakers of them all upon the account of the Imputation of the Righteousness of Christ unto us and no otherwise Thus much may suffice to be spoken of the Nature of Imputation of the Righteousness of Christ the Grounds Reasons and Causes whereof we shall in the next place enquire into And I doubt not but we shall find in our Enquiry that it is no such figment as some Ignorant of these things do imagine but on the contrary an Important Truth immixed with the most fundamental Principles of the mystery of the Gospel and inseparable from the Grace of God in Christ Jesus CHAP. VIII Imputation of the sins of the Church unto Christ. Grounds of it The Nature of his Suretyship Causes of the New Covenant Christ and the Church one mystical Person Consequents thereof THose who believe the Imputation of the Righteousness of Christ unto Believers for the Justification of Life do also unanimously profess that the sins of all Believers were imputed unto Christ. And this they do on many Testimonies of the Scripture directly witnessing thereunto some whereof shall be pleaded and vindicated afterwards At present we are only on the consideration of the general notion of these things and the Declaration of the nature of what shall be proved afterwards And in the first place we shall enquire into the foundation of this Dispensation of God and the Equity of it or the Grounds whereinto it is resolved without an understanding whereof the thing it self cannot be well apprehended The principal Foundation hereof is that Christ and the Church in this Design were one mystical Person which state they do actually coalesce in through the uniting Efficacy of the Holy Spirit He is the Head and Believers are the members of that one Person as the Apostle declares 1 Cor. 12.12 13. Hence as what he did is imputed unto them as if done by them so what they deserved on the Account of sin was charged upon him So is it expressed by a Learned Prelate Nostram causam sustinebat qui nostram sibi Carnem aduniverat ita nobis arctissimo vinculo conjunctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae erant nostra fecit sua And again Quid mirum si in nostra persona constitutus nostram carnem indutus c. Môntacut Origin Ecclesiast The Antients speak to the same purpose Leo. Serm. 17. Ideo se humanae infirmitati virtus divina conseruit ut dum Deus sua facit esse quae nostra sunt nostra faceret esse quae sua sunt And also Sermo 16. Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans quod olim in Psalmo eructaverat id in supplicio crucis sub Redemptorum suorum voce clamavit And so speaks Augustine to the same purpose Epist. 120. ad Honoratum Audimus vocem corporis ex ore capitis Ecclesia in illo patiebatur quando pro Ecclesia patiebatur c. We hear the voice of the Body from the mouth of the Head The Church suffered in him when he suffered for the Church as he suffers in the Church when the Church suffereth for him For as we have heard the voice of the Church in Christ-suffering my God my Lord why hast thou forsaken me look upon me so we have heard the voice of Christ in the Church-suffering Saul Saul why persecutest thou me But we may yet look a little backward and farther into the sense of the antient Church herein Christus saith Irenaeus omnes Gentes exinde ab Adam disper sas Generationem hominum in semet ipso recapitulatus est unde a Paulo Typus futuri dictus est ipse Adam lib. 3. cap. 33. And again Recapitulans universum hominum genus in se ab initio usque ad finem recapitulatus est mortem ejus In this of Recapitulation there is no doubt but he had respect unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Ephes. 1.10 And it may be this was that which Origen intended aenigmatically by saying the Soul of the first Adam was the Soul of Christ as it is charged on him And Cyprian Epist. 63. on bearing about the Administration of the Sacrament of the Eucharist nos omnes portabat Christus qui peccata nostra portabat He bare us or suffered in our person when he bare our sins Whence Athanasius affirms of the voice he used on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We suffered in him Eusebius speaks many things to this purpose Demonstrat Evangel lib. 10. cap. 1. Expounding those words of the Psalmist Heal my Soul for or as he would read them if I have sinned against thee and applying them unto our Saviour in his sufferings He saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he took of our sins to himself communicated our sins to himself making them his own For so he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making our sins his own And because in his following words he fully expresseth what I design to prove I shall transcribe them at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have transcribed this passage at large because as I said what I intend to prove in the present discourse is declared fully therein Thus therefore he speaks How then did he make our sins to be his own and how did he bear our Iniquities Is it not from thence that we are said to be his Body as the Apostle speaks You are the Body of Christ and members for your part or of one another and as when one member suffers all the members do suffer so the many members sinning and suffering He according unto the Laws of
of this Covenant are established in the Covenant it self whereon God will bestow all the Benefits and Effects of it upon us which are Faith and Obedience Wherefore what the Lord Christ hath done for us is thus far accepted as our legal Righteousness as that God upon our Faith and Obedience with respect thereunto doth release and pardon all our sins of Omission and Commission Upon this pardon there is no need of any positive perfect Righteousness unto our Justification or Salvation but our own personal Righteousness is accepted with God in the room of it by virtue of the New Covenant which Christ hath procured So is the Doctrine hereof stated by Cursellaeus and those that join with him or follow him Sundry things there are in these Opinions that deserve an Examination and they will most if not all of them occur unto us in our progress That which alone we have occasion to enquire into with respect unto what we have discoursed concerning the Lord Christ as surety of the Covenant and which is the Foundation of all that is asserted in them is That Christ by his death procured the New Covenant for us which as one says is all that we have thereby which if it should prove otherwise we are not beholding unto it for any thing at all But these things must be examined And 1. The Terms of procuring the New Covenant are ambiguous It is not as yet that I know of by any declared how the Lord Christ did procure it whether he did so by his Satisfaction and Obedience as the meritorious cause of it or by what other kind of causality Unless this be stated we are altogether uncertain what Relation of the New Covenant unto the Death of Christ is intended And to say that thereunto we owe the New Covenant doth not mend the matter but rather render the Terms more ambiguous Neither is it declared whether the Constitution of the Covenant or the Communication of the Benefits of it are intended It is yet no less general That God was so well pleased with what Christ did as that hereon he made and entered into a New Covenant with mankind This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ by his Obedience and Suffering did meritoriously procure the making and establishing of the New Covenant which was all that he so procured and the entire effect of his death what they say may be understood but the whole Nature of the Mediation of Christ is overthrown thereby 2. This Opinion is liable unto a great Prejudice in that whereas it is in such a Fundamental Article of our Religion and about that wherein the Eternal Welfare of the Church is so nearly concerned there is no mention made of it in the Scripture For is it not strange that if this be as some speak the sole effect of the Death of Christ whereas sundry other things are frequently in the Scripture ascribed unto it as the effects and fruits thereof that this which is only so should be no where mentioned neither in express words nor such as will allow of this sense by any just or lawful consequence Our Redemption Pardon of sins the Renovation of our Natures our Sanctification Justification Peace with God Eternal Life are all joyntly and severally assigned thereunto in places almost without number But it is no where said in the Scripture that Christ by his death merited procured obtained the New Covenant or that God should enter into a New Covenant with mankind yea as we shall see that which is contrary unto it and inconsistent with it is frequently asserted 3. To clear the Truth herein we must consider the several notions and causes of the New Covenant with the true and real respect of the Death of Christ thereunto And it is variously represented unto us 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God And this although it have the nature of an Eternal Decree yet is it not the same with the Decree of Election as some suppose For that properly respects the subjects or persons for whom Grace and Glory are prepared This is the Preparation of that Grace and Glory as to the way and manner of their communication Some learned men do judge that this counsel and purpose of the Will of God to give Grace and Glory in and by Jesus Christ unto the Elect in the way and by the means by him prepared is formally the Covenant of Grace or at least that the substance of the Covenant is comprized therein But it is certain that more is required to compleat the whole nature of a Covenant Nor is this purpose or counsel of God called the Covenant in the Scripture but is only proposed as the spring and fountain of it Eph. 1. â—â— 4 5 6 7 8 9 10 11. Unto the full Exemplification of the Covenant of Grace there is required the Declaration of this Counsel of Gods Will accompanied with the means and powers of its Accomplishment and the Prescription of the ways whereby we are so to be interessed in it and made partakers of the Benefits of it But in the enquiry after the procuring cause of the New Covenant it is the first thing that ought to come under consideration For nothing can be the procuring cause of the Covenant which is not so of this spring and fountain of it of this Idea of it in the mind of God of the preparation of its Terms and Benefits But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ and to ascribe it thereunto is to overthrow the whole freedom of eternal Grace and Love Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God be the effect of or procured by any thing that is external and temporal 2. It may be considered with respect unto the foederal Transactions between the Father and the Son concerning the Accomplishment of this Counsel of his Will What these were wherein they did consist I have declared at large Exercitat Vol. 2. Neither do I call this the Covenant of Grace absolutely nor is it so called in the Scripture But yet some will not distinguish between the Covenant of the Mediator and the Covenant of Grace because the promises of the Covenant absolutely are said to be made to Christ Gal. 3.16 and he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first subject of all the Grace of it But in the Covenant of the Mediator Christ stands alone for himself and undertakes for himself alone and not as the Repretsentive of the Church But this he is in the Covenant of Grace But this is that wherein it had its designed establishment as unto all the ways means and ends of its Accomplishment and all things so disposed as that it might be effectual unto the eternal Glory of the Wisdom Grace Righteousness and Power of
God Wherefore the Covenant of Grace could not be procured by any means or cause but that which was the cause of this Covenant of the Mediator or of God the Father with the Son as undertaking the work of Mediation And as this is no where ascribed unto the Death of Christ in the Scripture so to assert it is contrary unto all spiritual Reason and Understanding Who can conceive that Christ by his death should procure the Agreement between God and him that he should dye 3. With respect unto the Declaration of it by especial Revelation This we may call Gods making or establishing of it if we please though making of the Covenant in Scripture is applied principally if not only unto its execution or actual Application unto Persons 2 Sam. 23.5 Jerem. 32.40 This Declaration of the Grace of God and the provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise so was it first declared unto and established with Adam and afterwards with Abraham The Promise is the Declaration of the Purpose of God before declared or the free Determination and Counsel of his Will as to his dealing with sinners on the supposition of the Fall and their forfeiture of their first Covenant state Hereof the Grace and Will of God was the only cause Heb. 8.8 And the Death of Christ could not be the means of its procurement For he himself and all that he was to do for us was the substance of that Promise And this Promise as it is declarative of the Purpose or Counsel of the Will of God for the Communication of Grace and Glory unto sinners in and by the mediation of Christ according to the Ways and on the Terms prepared and disposed in his Soveraign Wisdom and Pleasure is formally the New Covenant though something yet is to be added to compleat its Application unto us Now the substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of Mankind from sin and misery by his death Gen. 3.15 Wherefore if he and all the Benefits of his Mediation his Death and all the Effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his death the procuring cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the Will of God that we shall enter into a Covenant state with him or be interessed in the Benefits of it This being virtually comprized in the absolute Promise for every Promise of God doth tacitly require Faith and Obedience in us is expressed in other places by the way of the Condition required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made Partakers of it Nor is the Constitution of these Terms an effect of the death of Christ or procured thereby It is a meer effect of the Soveraign Grace and Wisdom of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the world as to send his only begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and that all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the foederal Transaction between the Father and the Son wherein they were ordered to the praise of the Glory of Gods Grace and so although their constitution was not the procurement of his Death yet without respect unto it it had not been Wherefore the sole cause of Gods making the New Covenant was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodness Grace and Love of God as it is every where expressed in the Scripture 4 thly The Covenant may be considered as unto the actual Application of the Grace Benefit and Priviledges of it unto any persons whereby they are made real partakers of them or are taken into Covenant with God And this alone in the Scripture is intended by Gods making a Covenant with any It is not a general Revelation or Declaration of the Terms and Nature of the Covenant which some call an universal conditional Covenant on what Grounds they know best seeing the very formal nature of making a Covenant with any includes the actual Acceptation of it and Participation of the Benefits of it by them but a Communication of the Grace of it accompanied with a prescription of Obedience that is Gods making his Covenant with any as all Instances of it in the Scripture do declare It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I answer supposing what is spoken of his being a surety thereof it hath a threefold respect thereunto 1. In that the Covenant as the Grace and Glory of it were prepared in the Counsel of God as the Terms of it was fixed in the Covenant of the Mediator and as it was declared in the Promise was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Heb. 9.15 16 17 18 19 20. And he compares his Blood in his Death and Sacrifice of himself unto the Sacrifices and their Blood whereby the Old Covenant was confirmed purified dedicated or established ver 18 19. Now these Sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ. 2. He thereby underwent and performed all that which in the Righteousness and Wisdom of God was required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his death yet he was in his Person Mediation Life and Death the only cause and means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God hath prepared in the Counsel of his Will that were fixed as unto the way of this communication in the Covenant of the Mediator and proposed in the Promises of it are purchased merited and procured by his Death and effectually communicated or applied unto all the Covenanters by virtue thereof with others of his Mediatory Acts. And this
is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon or did grant and establish this Rule Law and Promise that whoever ever believed should be saved it were possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be To give the sum of these things it is inquired with respect unto which of these considerations of the new Covenant it is affirmed that it was procured by the Death of Christ. If it be said that it is with respect unto the actual communication of all the Grace and Glory prepared in the Covenant and proposed unto us in the Promises of it it is most true All the Grace and Glory promised in the Covenant was purchased for the Church by Jesus Christ. In this sense by his Death he procured the new Covenant This the whole Scripture from the Beginning of it in the first Promise unto the end of it doth bear witness unto For it is in him alone that God blesseth us with all spiritual Blessings in Heavenly things Let all the good things that are mentioned or promised in the Covenant expresly or by just consequence be summed up and it will be no hard matter to demonstrate concerning them all and that both joyntly and severally that they were all procured for us by the Obedience and Death of Christ. But this is not that which is intended For most of this Opinion do deny that the Grace of the Covenant in Conversion unto God the Remission of sins Sanctification Justification Adoption and the like are the effects or procurements of the Death of Christ. And they do on the other hand declare that it is Gods making of the Covenant which they do intend that is the contrivance of the terms and conditions of it with their proposal unto mankind for their Recovery But herein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1. The Lord Christ himself and the whole work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost Sinners is the first and principal promise of the Covenant So his Exhibition in the flesh his work of Mediation therein with our deliverance thereby was the subject of that first Promise which virtually contained this whole Covenant So he was of the Renovation of it unto Abraham when it was solemnly confirmed by the Oath of God Gal. 3.16 17. And Christ did not by his Death procure the promise of his Death nor of his Exhibition in the flesh or his coming into the World that he might dye 2. The making of this Covenant is every where in the Scripture ascribed as is also the sending of Christ himself to dye unto the Love Grace and Wisdom of God alone no where unto the Death of Christ as the actual Communication of all Grace and Glory are Let all the places be considered where either the giving of the Promise the sending of Christ or the making of the Covenant are mentioned either expresly or virtually and in none of them are they assigned unto any other cause but the Grace Love and Wisdom of God alone all to be made effectual unto us by the Mediation of Christ. 3. The assignation of the sole end of the Death of Christ to be the procurement of the new Covenant in the sense contended for doth indeed evacuate all the vertue of the Death of Christ and of the Covenant it self For 1 the Covenant which they intend is nothing but the Constitution and proposal of new Terms and Conditions for life and salvation unto all men Now whereas the acceptance and accomplishment of these conditions depend upon the Wills of men no way determined by effectual Grace it was possible that notwithstanding all Christ did by his Death yet no one Sinner might be saved thereby but that the whole end and design of God therein might be frustrate 2 Whereas the substantial advantage of these conditions lieth herein that God will now for the sake of Christ accept of an Obedience inferior unto that required in the Law and so as that the Grace of Christ doth not raise up all things unto a Conformity and compliance with the Holiness and Will of God declared therein but accommodate all things unto our present condition nothing can be invented more dishonourable to Christ and the Gospel For what doth it else but make Christ the Minister of sin in disanulling the Holiness that the Law requires or the Obligation of the Law unto it without any provision of what might answer or come into the Room of it but that which is incomparably less worthy Nor is it consistent with Divine Wisdom Goodness and Immutability to appoint unto mankind a Law of Obedience and cast them all under the severest penalty upon the Transgression of it when he could in Justice and Honour have given them such a Law of Obedience whose observance might consist with many failings and sins For if he have done that now he could have done so before which how far it reflects on the Glory of the Divine Properties might be easily manifested Neither doth this fond Imagination comply with those Testimonies of Scripture that the Lord Christ came not to destroy the Law but to fulfil it that he is the end of the Law and that by Faith the Law is not disanulled but established Lastly the Lord Christ was the Mediator and Surety of the new Covenant in and by whom it was ratified confirmed and established and therefore by him the Constitution of it was not procured For all the Acts of his Office belong unto that Mediation And it cannot be well apprehended how any Act of Mediation for the Establishment of the Covenant and rendring it effectual should procure it But to return from this Digression That wherein all the precedent causes of the Vnion between Christ and Believers whence they become one mystical person do center and whereby they are rendred a compleat foundation of the Imputation of their sins unto him and of his Righteousness unto them is the Communication of his Spirit the same Spirit that dwelleth in him unto them to abide in to animate and guide the whole mystical Body and all its Members But this hath of late been so much spoken unto as that I shall do no more but mention it On the considerations insisted on whereby the Lord Christ became one mystical Person with the Church or bare the Person of the Church in what he did as Mediator in the Holy Wise disposal of God as the Authour of the Law the supreme Rector or Governour of all mankind as unto their Temporal and Eternal concernments and by his own consent the sins of all the Elect were imputed unto him This having been the Faith and Language of the Church
whilest we know but in part and Prophesie but in part yet I must say that in my Judgment the usual solution of this appearing difficulty securing the Doctrine of Justification by Faith through the Imputation of the Righteousness of Christ from any concernment or contradiction in the Discourse of St. James Chap. 2. v. 14. to the end hath not been in the least impeached not hath had any new difficulty put upon it in some late Discourses to that purpose I should therefore utterly forbear to speak any thing hereof but that I suppose it will be expected in a Discourse of this nature and do hope that I also may contribute some light unto the clearing and vindication of the Truth To this purpose it may be observed That 1. It is taken for granted on all hands that there is no real repugnancy or contradiction between what is delivered by these two Apostles For if that were so the writings of one of them must be Pseudepigrapha or falsly ascribed unto them whose names they bear and uncanonical as the Authority of the Epistle of James hath been by some both of old and of late highly but rashly questioned Wherefore their words are certainly capable of a just Reconciliation That we cannot any of us attain thereunto or that we do not agree therein is from the darkness of our own minds the weakness of our understandings and with too many from the power of prejudices 2. It is taken also for granted on all other occasions that when there is an appearance of Repugnancy or contradiction in any places of Scripture if some or any of them do treat directly designedly and largely about the matter concerning which there is a seeming repugnancy or contradiction and others or any other speak of the same things only Obiter occasionally transiently in order unto other ends the truth is to be learned stated and fixed from the former places Or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends is as unto that truth to be taken from and accommodated unto those other places wherein it is the design and purpose of the Holy Penman to declare it for its own sake and to guide the Faith of the Church therein And there is not a more rational and natural Rule of the interpretation of Scripture among all them which are by common consent agreed upon 3. According unto this Rule it is unquestionable that the Doctrine of Justification before God is to be learned from the writings of the Apostle Paul and from them is light to be taken into all other places of Scripture where it is occasionally mentioned Especially it is so considering how exactly this Doctrine represents the whole Scope of the Scripture and is witnessed unto by particular Testimonies occasionally given unto the same truth without number For it must be acknowledged that he wrote of this subject of our Justification before God on purpose to declare it for its own sake and its use in the Church and that he doth it fully largely and frequently in a constant Harmony of expressions And he owns those Reasons that pressed him unto fulness and accuracy herein 1 The importance of the Doctrine it self This he declares to be such as that thereon our Salvation doth immediately depend and that it was the hinge whereon the whole Doctrine of the Gospel did turn Articulus stantis aut cadentis-Ecelesiae Gal. 2.16 21. Chap. 5.4 5. 2 The plausible and dangerous opposition that was then made unto it This was so managed and that with such specious pretences as that very many were prevailed on and turned from the truth by it as it was with the Galatians and many detained from the Faith of the Gospel out of a dislike unto it Rom. 10.3 4. What care and diligence this requireth in the Declaration of any truth is sufficiently known unto them who are acquainted with these things What zeal care and circumspection it stirred up the Apostle unto is manifest in all his writings 3 The Abuse which the corrupt nature of man is apt to put upon this Doctrine of Grace and which some did actually pervert it unto This also himself takes notice of and througly vindicates it from giving the least countenance unto such wrestings and impositions Certainly never was there a greater necessity incumbent on any person fully and plainly to teach and declare a Doctrine of truth than was on him at that time in his circumstances considering the place and duty that he was called unto And no reason can be imagined why we should not principally and in the first place learn the truth herein from his declaration and vindication of it if withal we do indeed believe that he was Divinely inspired and Divinely guided to reveal the truth for the information of the Church As unto what is delivered by the Apostle James so far as our Justification is included therein things are quite otherwise He doth not undertake to declare the Doctrine of our Justification before God but having another design in hand as we shall see immediately he vindicates it from the abuse that some in those days had put it unto as other Doctrines of the Grace of God which they turn'd into licentiousness Wherefore it is from the writings of the Apostle Paul that we are principally to learn the truth in this matter and unto what is by him plainly declared is the interpretation of other places to be accommodated 4. Some of late are not of this mind They contend earnestly that Paul is to be interpreted by James and not on the contrary And unto this end they tell us that the Writings of Paul are obscure that sundry of the antients take notice thereof that many take occasion of errors from them with sundry things of an alike nature indeed scandalous to Christian Religion And that James writing after him is presumed to give an interpretation unto his sayings which are therefore to be expounded and understood according unto that interpretation Ans. 1 As to the vindication of the Writings of St. Paul which begin now to be frequently reflected on with much severity which is one effect of the secret prevalency of the Atheism of these days as there is no need of it so it is designed for a more proper place Only I know not how any person that can pretend the least acquaintance with Antiquity can plead a passage out of Irenaeus wherein he was evidently himself mistaken or a rash word of Origen or the like in derogation from the perspicuity of the Writings of this Apostle when they cannot but know how easie it were to overwhelm them with Testimonies unto the contrary from all the famous Writers of the Church in several ages And as for instance in one Chrysostome in forty places gives an account why some men understood not his Writings which in themselves were so gloriously evident and perspicuous so for their satisfaction I shall refer them only
in all Ages and that derived from and founded in express Testimonies of Scripture with all the Promises and Presignations of his Exhibition in the flesh from the beginning cannot now with any Modesty be expresly denied Wherefore the Socinians themselves grant that our sins may be said to be imputed unto Christ and he to undergo the punishment of them so far as that all things which befell him Evil and Afflictive in this life with the Death which he underwent were occasioned by our sins For had not we sinned there had been no need of nor occasion for his suffering But notwithstanding this concession they expresly deny his satisfaction or that properly he underwent the punishment due unto our sins wherein they deny also all Imputation of them unto him Others say that our sins were imputed unto him quoad reatum poenae but not quoad reatum culpae But I must acknowledge that unto me this distinction gives inanem sine mente sonum The substance of it is much insisted on by Feuardentius Dialog 5. pag. 467. And he is followed by others That which he would prove by it is That the Lord Christ did not present himself before the Throne of God with the burden of our sins upon him so as to answer unto the Justice of God for them Whereas therefore reatus or guilt may signifie either Dignitatem poenae or obligationem ad poenam as Bellarmine distinguisheth de Amiss Grat. lib. 7. cap. 7. with respect unto Christ the latter only is to be admitted And the main Argument he and others insist upon is this That if our sins be imputed unto Christ as unto the guilt of the fault as they speak then he must be polluted with them and thence be denominated a sinner in every kind And this would be true if our sins could be Communicated unto Christ by Transfusion so as to be his inherently and subjectively But their being so only by Imputation gives no countenance unto any such pretence However there is a notion of legal uncleanness where there is no inherent defilement So the Priest who offered the Red Heifer to make Atonement and he that burned her were said to be unclean Numb 19.7 8. But hereon they say that Christ dyed and suffered upon the special Command of God not that his Death and Suffering were any way due upon the account of our sins or required in Justice which is utterly to overthrow the satisfaction of Christ. Wherefore the design of this distinction is to deny the Imputation of the guilt of our sins unto Christ and then in what tolerable sense can they be said to be imputed unto him I cannot understand But we are not tyed up unto Arbitrary distinction and the sense that any are pleased to impose on the terms of them I shall therefore first enquire into the meaning of these words guilt and guilty whereby we may be able to judge of what it is which in this Distinction is intended The Hebrews have no other word to signifie guilt or guilty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this they use both for sin the guilt of it the punishment due unto it and a Sacrifice for it Speaking of the guilt of Blood they use not any word to signifie guilt but only say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Blood to him So David prays deliver me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Blood which we render Blood-guiltiness Psal. 51.14 And this was because by the Constitution of God he that was guilty of Blood was to dye by the hand of the Magistiate or of God himself But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham is no where used for guilt but it signifies the Relation of the sin intended unto punishment And other significations of it will be in vain sought for in the old Testament In the new Testament he that is guilty is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 that is obnoxious to Judgment or vengeance for sin one that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak Act. 28.4 whom vengeance will not suffer to go unpunished And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.27 a word of the same signification Once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.18 to owe to be indebted to Justice To be obnoxious liable unto Justice Vengeance Punishment for sin is to be guilty Reus guilty in the Latine is of a large signification He who is Crimini obnoxius or Poenae propter Crimen or Voti debitor or Promissi or officij ex sponsione is called Reus Especially every sponsor or Surety is Reus in the Law Cum servus pecuniam pro libertate pactus est ob eam rem Reum dederit that is sponsorem expromissorem quamvis servus ab alio manumissus est Reus tamen obligabitur He is Reus who ingageth himself for any other as to the matter of his ingagement And the same is the use of the word in the best Latine Authors Opportuna loca dividenda Praefectis esse ac suae quique partis tutandae reus sit Liv. de Bello Punic lib. 5. That every Captain should so take care of the Station committed to him as that if any thing happened amiss it should be imputed unto him And the same Author again at quicunque aut propinquitate aut affinitate regiam contigissent alienae culpae rei trucidarentur should be guilty of the fault of another by Imputation and suffer for it So that in the Latine Tongue he is Reus who for himself or any other is obnoxious unto Punishment or payment Reatus is a word of late Admission into the Latine Tongue and was formed of Reus So Quintilian informs us in his Discourse of the use of obsolete and new words lib. 8. cap. 3. Quae vetera nunc sunt fuerunt olim nova quaedam in usu perquam recentia Messalla primus Reatum munerarium Augustus dixerunt To which he adds Piratica Musica and some others then newly come into use But Reatus at its first Invention was of no such signification as it is now applied unto I mention it only to shew that we have no reason to be obliged unto mens Arbitrary use of words Some Lawyers first used it pro crimine a fault exposing unto Punishment But the Original Invention of it continued by long use was to express the outward state and condition of him who was Reus after he was first charged in a cause criminal before he was acquitted or condemned Those among the Romans who were made Rei by any publick Accusation did betake themselves unto a poor squalid Habit a sorrowful countenance suffering their Hair and Beards to go undressed Hereby on Custome and Usage the people who were to judge on their cause were enclined to compassion And Milo furthered his sentence of Banishment because he would not submit to this custom which had such an appearance of Pusillanimity and baseness of Spirit This state of sorrow and trouble so expressed they called Reatus and nothing else It came
were necessary unto it And two things doth the Scripture testifie unto concerning this Law 1. That it was a perfect compleat Rule of all that internal spiritual and moral Obedience which God required of the Church The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making Wise the Simple Psal. 19.7 And it was so of all the external Duties of Obedience for matter and manner time and season that in both the Church might walk acceptably before God Isa. 8.20 And although the Original Duties of the Moral Part of the Law are often preferred before the particular Instances of Obedience in Duties of outward Worship yet the whole Law was always the whole Rule of all the Obedience internal and external that God required of the Church and which he accepted in them that did believe 2. That this Law this Rule of Obedience as it was ordained of God to be the Instrument of his Rule of the Church and by Vertue of the Covenant made with Abraham unto whose Administration it was Adapted and which its Introduction on Sinai did not disanul was accompanied with a Power and Efficacy enabling unto Obedience The Law it self as meerly preceptive and commanding administred no Power or Ability unto those that were under its Authority to yield Obedience unto it no more do the meer Commands of the Gospel Moreover under the Old Testament it enforced Obedience on the Minds and Consciences of men by the manner of its first delivery and the severity of its Sanction so as to fill them with fear and bondage and was besides accompanied with such burthensom Rules of outward Worship as made it an heavy yoke unto the people But as it was Gods Doctrine Teaching Instruction in all acceptable Obedience unto himself and was adapted unto the Covenant of Abraham it was accompanied with an Administration of effectual Grace procuring and promoting Obedience in the Church And the Law is not to be looked on as separated from those Aids unto Obedience which God administred under the Old Testament whose effects are therefore ascribed unto the Law it self See Psal. 1. Psal. 19. Psal. 119. 2. This being the Law in the sense of the Apostle and those with whom he had to do our next enquiry is what was their sense of Works or Works of the Law And I say it is plain that they intended hereby the universal Sincere Obedience of the Church unto God according unto this Law And other Works the Law of God acknowledgeth not yea it expresly condemns all Works that have any such defect in them as to render them unacceptable unto God Hence notwithstanding all the Commands that God had positively given for the strict Observance of Sacrifices Offerings and the like yet when the people performed them without Faith and Love he expresly affirms that he Commanded them not that is to be observed in such a manner In these Works therefore consisted their personal Righteousness as they walked in all the Commandments and Ordinances of the Law blameless Luk. 1.6 wherein they did instantly serve God day and night Acts 26.7 And this they esteemed to be their own Righteousness their Righteousness according unto the Law as really it was Phil. 3.6 9. For although the Pharisees had greatly corrupted the Doctrine of the Law and put false glosses on sundry Precepts of it yet that the Church in those days did by the Works of the Law understand either Ceremonial Duties only or external Works or Works with a conceit of merit or Works wrought without an internal Principle of Faith and Love to God or any thing but their own personal sincere Obedience unto the whole Doctrine and Rule of the Law there is nothing that should give the least colour of Imagination For 1. All this is perfectly stated in the Suffrage which the Scribe gave unto the Declaration of the sense and design of the Law with the Nature of the Obedâ—ence which it doth require that was made at his request by our blessed Saviour Mark 12.28 29 30 31 32 33. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him which is the first Commandment of all or as it is Matth. 22.36 Which is the great Commandment in the Law And Jesus answered him the first of all the Commandments is Hear O Israel the Lord our God is One Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength this is the first Commandment and the second is like namely this Thou shalt love thy Neighbour as thy self And the Scribe said unto him Well Master thou hast said the Truth for there is one God and there is none but he And to love him with all the Heart and with all the Vnderstanding and with all the Soul and with all the Strength and to love his Neighbour as himself is more then all whole burnt Offerings and Sacrifices And this so expresly given by Moses as the Sum of the Law namely Faith and Love as the Principle of all our Obedience Deut. 6.4 5. that it is marvellous what should induce any learned sober Person to fix upon any other sense of it as that it respected ceremonial or external Works only or such as may be wrought without Faith or Love This is the Law concerning which the Apostle disputes and this the Obedience wherein the Works of it do consist And more then this in the way of Obedience God never did nor will require of any in this World Wherefore the Law and the Works thereof which the Apostle excludeth from Justification is that whereby we are obliged to believe in God as One God the only God and love him with all our Hearts and Souls and our Neighbours as our selves And what Works there are or can be in any Persons regenerate or not regenerate to be performed in the strength of Grace or without it that are acceptable unto God that may not be reduced unto these Heads I know not 2. The Apostle himself declareth that it is the Law and the Works of it in the sense we have expressed that he excludeth from our Justification For the Law he speaks of is the Law of Righteousness Rom 9.31 The Law whose Righteousness is to be fulfilled in us that we may be accepted with God and freed from Condemnation Chap. 8.3 That in Obedience whereunto our own personal Righteousness doth consist whether what we judg so before Conversion Rom. 10.3 or what is so after it Phil. 3.9 The Law which if a man observe he shall live and be justified before God Rom. 2.13 Gal. 3.12 Rom. 10.5 That Law which is Holy Just and Good which discovereth and condemneth all sin whatever Rom. 7.7 9. From what hath been discoursed these two things are evident in the Confirmation of our present Argument 1. That The Law intended by the Apostle