the Work of the Devil by the suffering of the seed of the woman is proposed as the only Relief for sinners and only means of the Recovery of the favour of God It shall bruise thy head and thou shalt bruise his heel Gen. 3.15 Abraham believed in the Lord and he counted it unto him for Righteousness Gen. 15.6 And Aaron shall lay both his hands on the Head of the live Goat and confess over him all the iniquities of the Children of Israel and all their Transgressions in all their sins putting them on the head of the Goat and the Goat shall bear upon him all their Iniquities unto a Land not inhabited Lev. 16.21 22. I will go in the strength of the Lord God I will make mention of thy Righteousness even of thine only Psal. 71.16 If thou Lord shouldst mark Iniquity O Lord who shall stand but there is forgiveness with thee that thou maist be feared Psal. 130.3 4. Enter not into Judgment with thy Servant for in thy sight shall no man living be justified Psal. 143.2 Behold he put no trust in his Servants and his Angels he charged with folly how much less on them that dwell in houses of Clay whose foundation is in the dust Job 4.18 19. Fury is not in me who would set the Briers and Thorns against me in battel I would go through them I would burn them together Or let him take hold of my strength that he may make peace with me and he shall make peace with me Isa. 27.4 5. Surely shall one say in the Lord have I Righteousness and strength in the Lord shall all the seed of Israel be justified and Glory Isa. 45.24 25. All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the Iniquity of us all By his knowledge shall my righteous servant justifie many for he shall bear their Iniquities Isa. 53.6 11. For this is his name whereby he shall be called the Lord our Righteousness Jer. 23.6 But we are all as an unclean thing and all our Righteousnesses are as filthy raggs Isa. 64.6 He shall finish the Transgression and make an End of sin and make Reconciliation for Iniquity and bring in Everlasting Righteousness Dan. 9.24 Vnto as many as received him he gave power to become the Sons of God even to them that believe in his name Joh. 1.12 For as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life chap. 3.14 15. see ver 16 17 18. Be it known therefore unto you Men and Brethren that through this man is preached unto you the forgiveness of Sins and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Acts 13.38 39. That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me chap. 26.18 Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God To declare at this time his Righteousness that he might be just and the justifier of him that believeth in Jesus Where then is Boasting it is excluded by what Law of Works nay but by the Law of Faith Therefore we conclude that a man is justified by Faith without the deeds of the Law Rom. 3.24 25 26 27 28. For if Abraham were justified by works he hath whereof to Glory but not before God For what saith the Scripture Abraham believed God and it was counted unto him for Righteousness now to him that worketh is the Reward not reckoned of Grace but of Debt But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness Even as David also describeth the Blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are those whose Iniquities are forgiven and whose sins are covered Blessed is the man unto whom the Lord will not impute sin Rom. 4.2 3 4 5 6 7 8. But not as the offence so also is the free Gift for if through the offence of one many be dead much more the Grace of God and the Gift by Grace which is by one man Jesus Christ hath abounded unto many And not as it was by one that sinned so is the Gift for the judgment was by one to Condemnation but the free Gift is of many offences unto Justification For if by one mans offence Death reigned by one much more they which receive abundance of Grace and of the Gift of Righteousness shall reign in life by one Jesus Christ. Therefore as by the offence of one judgement came upon all men unto condemnation even so by the Righteousness of one the free Gift came upon all men unto Justification of life For as by one mans Disobedience many were made sinners so by the Obedience of one shall many be made righteous chap 5. 15 16 17 18 19. There is therefore no condemnation unto them which are in Christ Jesus who walk not after the flesh but after the spirit For the Law of the spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death and what the Law could not do in that it 's weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us chap. 8. 1 2 3 4. For Christ is the End of the Law for Righteousness unto every one that believeth chap. 10.4 And if by Grace then it is no more of Works otherwise Grace is no more Grace but if it be of Works then it is no more Grace otherwise Works is no more Works chap. 11.6 But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 1 Cor. 1.30 For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5.21 Knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh be justified Gal. 2.16 But that no man is justified by the Law in the sight of God is evident For the just shall live by Faith and the Law is not of Faith but the man that doth them shall live in them Christ hath redeemed us from the Curse of the Law being made a Curse for us chap. 3.11 12 13. For by Grace ye are saved through
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.
way of handling sacred things But the Spiritual Amplitude of Divine Truths is restrained hereby whilst low mean Philosophical senses are imposed on them And not only so but endless Divisions and Contentions are occasioned and perpetuated Hence when any Difference in Religion is in the pursuit of Controversies about it brought into the field of Metaphysical Respects and Philosophical terms whereof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient provision for the supply of the Combatants on both sides the truth for the most part as unto any concernment of the souls of men therein is utterly lost and buried in the rubbish of senseless and unprofitable words And thus in particular those who seem to be well enough agreed in the whole Doctrine of Justification so far as the Scripture goeth before them and the Experience of Believers keeps them company when once they ingage into their Philosophical Definitions and Distinctions are at such an irreconcilable variance among themselves as if they were agreed on no one thing that doth concern it For as men have various apprehensions in coining such Definitions as may be defensible against Objections which most men aim at therein So no Proposition can be so plain at least in materia probabili but that a man ordinarily versed in Paedagogical Terms and Metaphysical Notions may multiply Distinctions on every word of it 8. Hence there hath been a pretence and appearance of twenty several Opinions among Protestants about Justification as Bellarmine and Vasquez and others of the Papists charge it against them out of Osiander when the Faith of them all was one and the same Bellar. lib. 5. cap. 1. Vasq. in 1.2 Quaest. 113. disp 202. whereof we shall speak elsewhere When men are once advanced into that field of Disputation which is all overgrown with thorns of subtilties perplexed notions and futilous terms of Art they consider principally how they may entangle others in it scarce at all how they may get out of it themselves And in this posture they oftentimes utterly forget the business which they are about especially in this matter of Justification namely how a guilty Sinner may come to obtain Favour and Acceptance with God And not only so but I doubt they oftentimes dispute themselves beyond what they can well abide by when they return home unto a sedate meditation of the state of things between God and their own souls And I cannot much value their notions and sentiments of this matter who object and answer themselves out of a sense of their own Appearance before God much less of theirs who evidence an open inconformity unto the Grace and truth of this Doctrine in their hearts and lives 9. Wherefore we do but trouble the faith of Christians and the peace of the true Church of God whilst we dispute about Expressions Terms and Notions when the substance of the Doctrine intended may be declared and believed without the knowledge understanding or use of any of them Such are all those in whose subtile management the captious Art of wrangling doth principally consist A diligent Attendance unto the Revelation made hereof in the Scripture and an examination of our own experience thereby is the Sum of what is required of us for the right understanding of the truth herein And every true Believer who is taught of God knows how to put his whole trust in Christ alone and the Grace of God by him for Mercy Righteousness and Glory and not at all concern himself with those loads of thorns and briars which under the names of Definitions Distinctions accurate Notions in a number of Exotick Paedagogical and Philosophical terms some pretend to accommodate them withall 10. The Holy Ghost in expressing the most eminent Acts in our Justification especially as unto our Believing or the acting of that faith whereby we are justified is pleased to make use of many Metaphorical Expressions For any to use them now in the same way and to the same purpose is esteemed rude undisciplinary and even ridiculous but on what Grounds He that shall deny that there is more spiritual sense and experience conveyed by them into the hearts and minds of Believers which is the life and soul of teaching things practical than in the most accurate Philosophical expressions is himself really ignorant of the whole Truth in this matter The Propriety of such Expressions belongs and is confined unto natural science but spiritual Truths are to be taught not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual God is wiser then man and the Holy Ghost knows better what are the most expedient ways for the Illumination of our minds with that knowledge of Evangelical Truths which it is our Duty to have and attain then the wisest of us all And other knowledge of or skill in these things then what is required of us in a way of Duty is not to be valued It is therefore to no purpose to handle the mysteries of the Gospel as if Holcot and Bricot Thomas and Gabriel with all the Sententiarists Summists and Quodlibetarians of the old Roman Peripatetical School were to be raked out of their Graves to be our guides Especially will they be of no use unto us in this Doctrine of Justification For whereas they pertinaciously adhered unto the Philosophy of Aristotle who knew nothing of any Righteousness but what is an habit inherent in our selves and the Acts of it they wrested the whole Doctrine of Justification unto a compliance therewithall So Pighius himself complained of them Controv. 2. Dissimulare non possumus hanc vel primam doctrinae Christianae partem de Justificatione obscuratam magis quam illustratam a scholasticis spinosis plerisque quaestionibus definitionibus secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes c. Secondly A due consideration of him with whom in this matter we have to do and that immediately is necessary unto a right stating of our thoughts about it The Scripture expresseth it emphatically that it is God that justifieth Rom. 8. 33. And he assumes it unto himself as his Prerogative to do what belongs thereunto I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Isa. 43.25 And it is hard in my Apprehension to suggest unto him any other reason or consideration of the pardon of our sins seeing he hath taken it on him to do it for his own sake that is for the Lords sake Dan. 9.17 in whom all the seed of Israel are justified Isa. 45.25 In his sight before his Tribunal it is that men are justified or condemned Psal. 143.2 Enter not into Judgement with thy servant for in THY SIGHT shall no man living be justified And the whole work of Justification with all that belongeth thereunto is represented after the manner of a Juridical proceeding before Gods Tribunal as we shall see afterwards Therefore saith the Apostle
by the deeds of the Law shall no flesh be justified in his sight Rom. 3.20 However any may be justified in the sight of Men or Angels by their own Obedience or Deeds of the Law yet in His Sight none can be so Necessary it is unto any man who is to come unto a Trial in the sentence whereof he is greatly concern'd duely to consider the Judge before whom he is to appear and by whom his cause is finally to be determined And if we manage our Disputes about Justification without a continual regard unto Him by whom we must be cast or acquitted we shall not rightly apprehend what our Plea ought to be Wherefore the Greatness the Majesty the Holiness and Soveraign Authority of God are always to be present with us in a due sense of them when we enquire how we may be justified before him Yet is it hard to discern how the minds of some men are influenced by the consideration of these things in their fierce contests for the Interest of their own works in their Justification precibus aut precio ut in aliqua parte haereant But the Scripture doth represent unto us what thoughts of him and of themselves not only Sinners but Saints also have had and cannot but have upon near Discoveries and effectual Conceptions of God and his Greatness Thoughts hereof ensuing on a sense of the guilt of sin filled our first Parents with fear and shame and put them on that foolish attempt of hiding themselves from him Nor is the wisdom of their posterity one jot better under their Convictions without a discovery of the Promise That alone makes sinners wise which tenders them relief At present the Generality of men are secure and do not much question but that they shall come off well enough one way or other in the Trial they are to undergo And as such persons are altogether indifferent what Doctrine concerning Justification is taught and received so for the most part for themselves they encline unto that Declaration of it which best suits their own Reason as influenced with self-conceit and corrupt Affections The sum hereof is that what they cannot do themselves what is wanting that they may be saved be it more or less shall one way or other be made up by Christ either the use or the abuse of which perswasion is the greatest fountain of sin in the world next unto the Depravation of our nature And whatever be or may be pretended unto the contrary Persons not convinced of sin not humbled for it are in all their Ratiocinations about spiritual things under the conduct of Principles so vitiated and corrupted See Mat. 18.3 4. But when God is pleased by any means to manifest his Glory unto sinners all their presidences and contrivances do issue in dreadful horrour and distress An account of their Temper is given us Isa. 33.14 The sinners in Sion are afraid fearfulness hath surprized the Hypocrites who among us shall dwell with the devouring fire who among us shall dwell with Everlasting burnings Nor is it thus only with some peculiar sort of sinners The same will be the Thoughts of all guilty persons at some time or another For those who through sensuality security or superstition do hide themselves from the vexation of them in this world will not fail to meet with them when their Terrour shall be encreased and become remediless Our God is a consuming fire and men will one day find how vain it is to set their Briars and Thorns against him in battle array And we may see what extravagant contrivances convinced sinners will put themselves upon under any real view of the Majesty and Holiness of God Micah 6.6 7. Wherewith saith one of them shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-offerings with Calves of a year old will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl shall I give my first born for my transgression the fruit of my body for the sin of my Soul Neither shall I ever think them meet to be contended withall about the Doctrine of Justification who take no notice of these things but rather despise them This is the proper effect of the Conviction of sin strengthened and sharpened with the consideration of the Terrour of the Lord who is to judge concerning it And this is that which in the Papacy meeting with an Ignorance of the Righteousness of God hath produced innumerable superstitious Inventions for the appeasing of the Consciences of men who by any means fall under the Disquietments of such Convictions For they quickly see that none of the Obedience which God requireth of them as it is performed by them will justifie them before this high and holy God Wherefore they seek for shelter in contrivances about things that he hath not commanded to try if they can put a cheat upon their Consciences and find relief in Diversions Nor is it thus only with profligate sinners upon their Convictions but the best of men when they have had near and efficacious Representations of the Greatness Holiness and Glory of God have been cast into the deepest self-abasement and most serious Renunciations of all trust or confidence in themselves So the Prophet Isaiah upon his vision of the Glory of the Holy One cried out Woe is me I am undone because I am a man of unclean lips chap. 6.5 nor was he relieved but by an Evidence of the free pardon of sin ver 7. So Holy Job in all his contests with his Friends who charged him with Hypocrisie and his being a sinner guilty in a peculiar manner above other men with assured confidence and perseverance therein justified his sincerity his Faith and Trust in God against their whole charge and every parcel of it And this he doth with such a full satisfaction of his own Integrity as that not only he insists at large on his vindication but frequently appeals unto God himself as unto the Truth of his Plea For he directly pursues that counsel with great Assurance which the Apostle James so long after gives unto all Believers nor is the Doctrine of that Apostle more eminently exemplified in any one instance throughout the whole Scripture then in him For he sheweth his Faith by his works and pleads his Justification thereby As Job Justified himself and was Justified by his works so we allow it the Duty of every Believer to be His plea for Justification by works in the sense wherein it is so was the most noble that ever was in the world nor was ever any controversie managed upon a greater occasion At length this Job is called into the immediate presence of God to plead his own cause not now as stated between him and his Friends whether he were an Hypocrite or no or whether his Faith or Trust in God was sincere but as it was stated between God and him wherein he seemed to
have made some undue Assumptions on his own behalf The Question was now reduced unto this on what Grounds he might or could be justified in the sight of God To prepare his mind unto a right Judgement in this case God manifests his Glory unto him and instructs him in the Greatness of His Majesty and Power And this he doth by a multiplication of Instances because under our Temptations we are very slow in admitting right conceptions of God Here the Holy man quickly acknowledged that the state of the case was utterly altered All his former pleas of Faith Hope and Trust in God of sincerity in Obedience which with so much earnestness he before insisted on are now quite laid aside He saw well enough that they were not pleadable at the Tribunal before which he now appeared so that God should enter into Judgment with him thereon with respect unto his Justification Wherefore in the deepest self-abasement and abhorrency he betakes himself unto Soveraign Grace and Mercy For then Job answered the Lord and said behold I am vile what shall I answer thee I will lay mine hand upon my mouth once have I spoken but I will not answer yea twice but I will proceed no farther Job 40.3 4 5 And again Hear I beseech thee and I will speak I will demand of thee and declare thou unto me I have heard of thee by the hearing of the Ear but now mine Eye seeth thee wherefore I abhor my self and repent in dust and ashes chap. 42.4 5 6. Let any men place themselves in the Condition wherein now Job was in the immediate presence of God Let them attend unto what he really speaks unto them in his word namely what they will answer unto the Charge that he hath against them and what will be their best plea before his Tribunal that they may be Justified I do not believe that any man living hath more encouraging Grounds to plead for an interest in his own Faith and Obedience in his Justification before God then Job had although I suppose he had not so much skill to manage a plea to that purpose with Scholastick notions and distinctions as the Jesuits have But however we may be harnessed with subtile Arguments and Solutions I fear it will not be safe for us to adventure farther upon God then he durst to do There was of old a Direction for the visitation of the Sick composed as they say by Anselm and published by Casparus Vlenhergius which expresseth a better sense of these things then some seem to be convinced of Credisne te non posse salvari nisi per mortem Christi Respondet infirmus Etiam tum dicit illi Age Ergo dum superest in te anima in hac sola morte fiduciam tuam constitue in nulla alia re fiduciam habe huic morti te totum committe hac sola te totum contege totum immisce te in hac morte in hac morte totum te involve Et si Dominus te voluerit judicare Dic Domine mortem Domini nostri Jesu Christi objicio inter me tuum Judicium aliter tecum non contendo Et si tibi dixerit quia peccator es dic mortem Domini nostri Jesu Christi pono inter me peccata mea Si dixerit tibi quod meruisti damnationem dic Domine mortem Domini nostri Jesu Christi obtendo inter te mala merita mea ipsiusque merita offero pro merito quod ego debuissem habere nec habeo si dixerit quod tibi est iratus dic Domine mortem Domini Jesu Christi oppono inter me iram tuam That is Dost thou believe that thou canst not be saved but by the death of Christ The sick man answereth yes then let it be said unto him Go to then and whilst thy Soul abideth in thee put all thy confidence in this death alone place thy trust in no other thing commit thy self wholly to this Death cover thy self wholly with this alone cast thy self wholly on this Death wrap thy self wholly in this Death And if God would judge thee say Lord I place the Death of our Lord Jesus Christ between me and thy judgment and otherwise I will not contend or enter into Judgment with thee And if he shall say unto thee that thou art a sinner say I place the Death of our Lord Jesus Christ between me and my sins If he shall say unto thee that thou hast deserved damnation say Lord I put the Death of our Lord Jesus Christ between thee and all my sins and I offer his merits for my own which I should have and have not If he say that he is angry with thee say Lord I place the Death of our Lord Jesus Christ between me and thy Anger Those who gave these Directions seem to have been sensible of what it is to appear before the Tribunal of God and how unsafe it will be for us there to insist on any thing in our selves Hence are the words of the same Anselm in his Meditations Conscientia mea meruit damnationem penitentia mea non sufficit ad satisfactionem sed certum est quod misericordia tua superat omnem offensionem My Conscience hath deserved damnation and my Repentance is not sufficient for satisfaction but most certain it is that thy mercy aboundeth above all offence And this seems to me a better Direction then those more lately given by some of the Roman Church Such is the prayer suggested unto a sick man by Johan Polandus lib. Methodus in adjuvandis morientibus Domine Jesu conjunge obsecro obsequium meum cum omnibus quae tu egisti passus es ex tam perfecta Charitate Obedientia Et cum divitiis satisfactionum meritorum Dilectionis Patri aeterno illud offerre digneris Or that of a greater Author Antidot Animae fol. 17. Tu hinc o rosea Martyrum turba offer pro me nunc in hora mortis meae merita fidelitatum constantiae pretiosi sanguinis cum sanguine Agni immaculati pro omnium salute effust Hierom long before Anselm spake to the same purpose Cum dies Judicij aut dormitionis advenerit omnes manus dissolventur quibus dicitur in alio loco confortamini manus dissolutae dissolventur auntem manus quia nullum opus dignum Dei justitia reperiatur non justificabitur in conspectu ejus omnis vivens unde Propheta dicit in Psalmo si iniquitates attendas Domine quis sustinebit lib. 6. in Isa. in cap. 13. v. 6 7. When the day of Judgement or of Death shall come all hands will be dissolved that is faint or fall down unto which it is said in another place be strengthened ye hands that hang down But all hands shall be melted down that is all mens strength and confidence shall fail them because no works shall be found which can answer the Righteousness of God for no flesh shall be
justified in his sight Whence the Prophet says in the Psalm If thou Lord shouldst mark iniquity who should stand And Ambrose to the same purpose Nemo ergo sibi arroget nemo de meritis glorietur nemo de potestate se jactet omnes speremus per Dominum Jesum misericordiam invenire quoniam omnes ante Tribunal ejus stabimus de illo veniam de illo indulgentiam postulabo quaenam spes alia peccatoribus in Psal. 119. Resh Let no man arrogate any thing unto himself let no man glory in his own merits or good deeds let no man boast of his power let us all hope to find mercy by Lord Jesus for we shall all stand before his Judgment-seat Of him will I beg pardon of him will I desire Indulgence what other hope is there for sinners Wherefore if men will be turned off from a continual regard unto the Greatness Holiness and Majesty of God by their Inventions in the Heat of Disputation if they do forget a Reverential Consideration of what will become them and what they may betake themselves unto when they stand before his Tribunal they may ingage into such apprehensions as they dare not abide by in their own personal Trial. For how shall man be just with God Hence it hath been observed that the School-men themselves in their Meditations and Devotional writings wherein they had immediate thoughts of God with whom they had to do did speak quite another Language as to Justification before God then they do in their wrangling Philosophical fiery Disputes about it And I had rather learn what some men really judge about their own Justification from their prayers then their writings Nor do I remember that I did ever hear any good man in his prayers use any expressions about Justification pardon of sin and Righteousness before God wherein any plea from any thing in our selves was introduced or made use of The Prayer of Daniel hath in this matter been the substance of their Supplications O Lord Righteousness belongeth unto thee but unto us confusion of faces we do not present our Supplications before thee for our own Righteousness but for thy great mercies O Lord hear O Lord forgive for thine own sake O my God Dan. 9.7 18 19. Or that of the Psalmist Enter not into Judgement with thy servant O Lord for in thy sight shall no man living be justified Psal. 143.2 Or If thou Lord mark Iniquity Lord who shall stand but there is forgiveness with thee that thou maist be feared Psal. 130. 2 3 4. On which words the Exposition of Austin is remarkable speaking of David and applying it unto himself Ecce clamat sub molibus iniquitatum suarum Circumspexit se circumspexit vitam suam vidit illam undique flagitiis coopertam quacunque respexit nihil in se boni invenit Et cum tanta tam multa peccata undique videret tanquam expavescens exclamavit si iniquitates observaris Domine quis sustinebit vidit enim prope totam vitam humanam circumlatrari peccatis accusari omnes conscientias cogitationibus suis non inveniri Cor Castum praesumens de justitia quod quia inveniri non potest praesumat ergo omnium Cor de misericordia Domini Dei sui dicat Deo si iniquitates observaris Domine Domine quis sustinebit Quae autem est spes quoniam apud te propitiatio est And whereas we may and ought to represent unto God in our Supplications our Faith or what it is that we believe herein I much question whether some men can find in their hearts to pray over and plead before him all the Arguments and Distinctions they make use of to prove the interest of our Works and Obedience in our Justification before him or enter into Judgement with him upon the conclusions which they make from them Nor will many be satisfied to make use of that Prayer which Pelagius taught the Widow as it was objected to him in the Diaspolitan Synod Tu nosti Domine quam sanctae quam innocentes quam purae ab omni fraude rapina quas ad te expando manus quam justa quam immaculata labia ab omni mendacio libera quibus tibi ut mihi miserearis preces fundo Thou knowest O Lord how holy how innocent how pure from all deceit and rapine are the hands which I stretch forth unto thee how just how unspotted with evil how free from lying are those lips wherewith I pour forth prayers unto thee that thou wouldst have mercy on me And yet although he taught her so to plead her own purity innocency and righteousness before God yet he doth it not as those whereon she might be absolutely justified but only as the condition of her obtaining mercy Nor have I observed that any publick Liturgies the Mass-Book only excepted wherein there is a frequent recourse unto the merits and intercession of Saints do guide men in their prayers before God to plead any thing for their acceptance with him or as the means or condition thereof but Grace Mercy the Righteousness and Blood of Christ alone Wherefore I cannot but judge it best others may think of it as they please for those who would teach or learn the Doctrine of Justification in a due manner to place their Consciences in the presence of God and their Persons before his Tribunal and then upon a due consideration of his Greatness Power Majesty Righteousness Holiness of the terrour of his Glory and Soveraign Authority to enquire what the Scripture and a sense of their own Condition directs them unto as their Relief and Refuge and what Plea it becomes them to make for themselves Secret thoughts of God and our selves retired meditations the conduct of the spirit in humble supplications Death-bed preparations for an immediate appearance before God Faith and Love in exercise on Christ speak other things for the most part then many contend for 3. A clear apprehension and due sense of the Greatness of our Apostasie from God of the Depravation of our Natures thereby of the Power and Guilt of Sin of the Holiness and Severity of the Law are necessary unto a right apprehension of the Doctrine of Justification Therefore unto the Declaration of it doth the Apostle premise a large Discourse throughly to convince the minds of all that seek to be justified with a sense of these things Rom. 1.2 3. The Rules which he hath given us the Method which he prescribeth and the Ends which he designeth are those which we shall chuse to follow And He layeth it down in general That the Righteoussness of God is revealed from Faith to Faith and that the Just shall live by Faith chap. 1.17 But he declares not in particular the causes nature and way of our Justification until he hath fully evinced that all men are shut up under this state of sin and manifested how deplorable their Condition is thereby And in the Ignorance of these things in the
denying or palliating of them lyeth the foundation of all mis-belief about the Grace of God Pelagianism in its first Root and all its present Branches is resolved thereinto For not apprehending the dread of our Original Apostacy from God nor the consequents of it in the universal Depravation of our Nature they disown any necessity either of the Satisfaction of Christ or the Efficacy of Divine Grace for our Recovery or Restauration So upon the matter the principal Ends of the Mission both of the Son of God and of the Holy Spirit are renounced which issues in the denial of the Deity of the one and the Personality of the other The Fall which we had being not great and the Disease contracted thereby being easily curable and there being little or no evil in these things which are now unavoidable unto our nature it is no great matter to be freed or justified from all by a meer act of Favour on our own Endeavours nor is the Efficacious Grace of God any way needful unto our Sanctification and Obedience as these men suppose Where these or the like conceits are admitted and the minds of men by them kept off from a due apprehension of the State and Guilt of sin and their Consciences from being affected with the terrour of the Lord and curse of the Law thereon Justification is a notion to be dealt withall pleasantly or subtilly as men see occasion And hence arise the Differences about it at present I mean those which are really such and not meerly the different ways whereby Learned men express their thoughts and apprehensions concerning it By some the Imputation of the actual Apostasie and Transgression of Adam the head of our nature whereby his sin became the sin of the world is utterly denied Hereby both the ground the Apostle proceedeth on in evincing the necessity of our Justification or our being made Righteous by the Obedience of another and all the Arguments brought in the Confirmation of the Doctrine of it in the fifth Chapter of his Epistle to the Romans are evaded and overthrown Socinus de Servator par 4. cap. 6. confesseth that place to give great countenance unto the Doctrine of Justification by the Imputation of the Righteousness of Christ. And therefore he sets himself to oppose with sundry Artifices the Imputation of the sin of Adam unto his natural posterity For he perceived well enough that upon the Admission thereof the Imputation of the Righteousness of Christ unto his spiritual seed would unavoidably follow according unto the Tenour of the Apostles Discourse Some deny the Depravation and Corruption of our Nature which ensued on our Apostasie from God and the loss of his Image Or if they do not absolutely deny it yet they so extenuate it as to render it a matter of no great concern unto us Some Disease and Distemper of the Soul they will acknowledge arising from the disorder of our Affections whereby we are apt to receive in such vitious habits and customs as are in practice in the world And as the Guilt hereof is not much so the danger of it is not great And as for any spiritual filth or stain of our nature that is in it it is clear washed away from all by Baptism That Deformity of Soul which came upon us in the loss of the Image of God wherein the Beauty and Harmony of all our faculties in all their Actings in order unto their utmost End did consist That Enmity unto God even in the mind which ensued thereon that Darkness which our Understandings were clouded yea blinded withall the Spiritual Death which passed on the whole Soul and total Alienation from the life of God that Impotency unto Good that Inclination unto Evil that Deceitfulness of sin that Power and Efficacy of corrupt Lusts which the Scripture and Experience so fully charge on the state of lost Nature are rejected as empty Notions or Fables No wonder if such Persons look upon Imputed Righteousness as the shadow of a Dream who esteem those things which evidence its necessity to be but fond imaginations And small hope is there to bring such men to value the Righteousness of Christ as imputed to them who are so unacquainted with their own unrighteousness inherent in them Until men know themselves better they will care very little to know Christ at all Against such as these the Doctrine of Justification may be defended as we are obliged to contend for the Faith once delivered unto the Saints and as the mouths of Gainsayers are to be stopped But to endeavour their satisfaction in it whilst they are under the power of such apprehensions is a vain Attempt As our Saviour said unto them unto whom he had declared the necessity of Regeneration if I have told you Earthly things and you believe not how shall ye believe if I tell you heavenly things so may we say if men will not believe those things whereof it would be marvellous but that the Reason of it is known that they have not an undeniable Evidence and Experience in themselves how can they believe those Heavenly mysteries which respect a supposition of that within themselves which they will not acknowledge Hence some are so far from any concernment in a perfect Righteousness to be imputed unto them as that they boast of a perfection in themselves So did the Pelagians of old glory of a sinless perfection in the sight of God even when they were convinced of sinful miscarriages in the sight of men as they are charged by Hierom lib. 2. Dialog and by Austin lib. 2. contra Julian cap. 8. Such persons are not Subjecta capacia auditionis Evangelicae Whilst men have no sense in their own Hearts and Consciences of the spiritual disorder of their Souls of the secret continual actings of sin with deceit and violence obstructing all that is good promoting all that is evil defiling all that is done by them through the lusting of the Flesh against the Spirit as contrary unto it though no outward perpetration of sin nor actual omission of Duty do ensue thereon who are not engaged in a constant watchful conflict against the first motions of sin unto whom they are not the greatest burden and sorrow in this life causing them to cry out for deliverance from them who can despise those who make acknowledgments in their confession unto God of their sense of these things with the Guilt wherewith they are accompanied will with an assured confidence reject and contemn what is offered about Justification through the Obedience and Righteousness of Christ imputed to us For no man will be so fond as to be solicitous of a Righteousness that is not his own who hath at home in a readiness that which is his own which will serve his turn It is therefore the ignorance of these things alone that can delude men into an apprehension of their Justification before God by their own personal Righteousness For if they were acquainted with them
they would quickly discern such an imperfection in the best of their Duties such a frequency of sinful irregularities in their Minds and disorders in their Affections such an unsuitableness in all that they are and do from the inward frames of their Hearts unto all their outward actions unto the Greatness and Holiness of God as would abate their confidence in placing any Trust in their own Righteousness for their Justification By means of these and the like presumptuous conceptions of unenlightened minds the Consciences of men are kept off from being affected with a due sense of sin and a serious consideration how they may obtain acceptance before God Neither the consideration of the Holiness or Terrour of the Lord nor the severity of the Law as it indispensibly requireth a Righteousness in compliance with its commands nor the promise of the Gospel declaring and tendring a Righteousness the Righteousness of God in answer thereunto nor the uncertainty of their own minds upon Trials and Surprizals as having no stable ground of Peace to Anchor on nor the constant secret disquietment of their Consciences if not seared or hardened through the deceitfulness of sin can prevail with them whose thoughts are prepossessed with such slight conceptions of the state and guilt of sin to fly for Refuge unto the only hope that is set before them or really and distinctly to comport with the only way of Deliverance and Salvation Wherefore if we would either teach or learn the Doctrine of Justification in a due manner a clear apprehension of the Greatness of our Apostasie from God a due sense of the Guilt of sin a deep Experience of its power all with respect unto the Holiness and Law of God are necessary unto us We have nothing to do in this matter with men who through the Feavor of Pride have lost the Understanding of their own miserable condition For Natura sic apparet vitiata ut hoc majoris vitij sit non videre Austin The whole need not the Physician but the sick Those who are pricked unto the Heart for sin and cry out what shall we do to be saved will understand what we have to say Against others we must defend the Truth as God shall enable And it may be made good by all sorts of Instances That as men rise in their notions about the extenuation of sin so they fall in their regard unto the Grace of our Lord Jesus Christ. And it is no less true also on the other hand as Unbelief worketh in men a disesteem of the Person and Righteousness of Christ they are cast inevitably to seek for countenance unto their own Consciences in the extenuation of sin So insensibly are the minds of men diverted from Christ and seduced to place their confidence in themselves Some confused respect they have unto him as a Relief they know not how nor wherein but they live in that pretended height of humane Wisdom to trust to themselves So they are instructed to do by the best of the Philosophers Vnum bonum est quod beatae vitae causa firmamentum est tibi fidere Senec. Epist. 31. Hence also is the internal sanctifying Grace of God among many equally despised with the Imputation of the Righteousness of Christ. The sum of their Faith and of their Arguments in the confirmation of it is given by the Learned Roman Oratour and Philosopher Virtutem saith he nemo unquam Deo acceptam retulit nimirum recte Propter virtutem enim jure laudamur in virtute recte gloriamur quod non contingeret si donum a Deo non a nobis haberemus Tull. de nat Deor. 4. The opposition that the Scripture makes between Grace and Works in general with the Exclusion of the one and the Assertion of the other in our Justification deserves a previous consideration The opposition intended is not made between Grace and Works or our own Obedience as unto their Essence Nature and Consistency in the order and method of our Salvation but only with respect unto our Justification I do not design herein to plead any particular Testimonies of Scripture as unto their especial sense or declaration of the mind of the Holy Ghost in them which will afterwards be with some Diligence enquired into but only to take a view which way the Eye of the Scripture guides our Apprehensions and what compliance there is in our own Experience with that Guidance The Principal seat of this Doctrine as will be confessed by all is in the Epistles of Paul unto the Romans and Galatians whereunto that also of the Hebrews may be added But in that unto the Romans it is most eminently declared For therein is it handled by the Apostle ex professo at large and that both Doctrinally and in the way of controversie with them by whom the Truth was opposed And it is worth our consideration what process he makes towards the Declaration of it and what principles he proceeds upon therein 1. He lays it down as the fundamental maxime which he would proceed upon or as a general Thesis including the substance of what he designed to explain and prove that in the Gospel the Righteousness of God is revealed from Faith to Faith as it is written the Just shall live by Faith chap. 1.17 All sorts of men who had any knowledge of God and themselves were then as they must be always enquiring and in one Degree or other labouring after Righteousness For this they looked on and that justly as the only means of an Advantagious Relation between God and themselves Neither had the Generality of men any other thoughts but that this Righteousness must be their own inherent in them and performed by them as Rom. 10.3 For as this is the Language of a natural Conscience and of the Law and suited unto all Philosophical notions concerning the nature of Righteousness so whatever Testimony was given of another kind in the Law and the Prophets as such a Testimony is given unto a Righteousness of God without the Law chap. 3.21 there was a Veil upon it as to the understanding of all sorts of men As therefore Righteousness is that which all men seek after and cannot but seek after who design or desire Acceptance with God so it is in vain to enquire of the Law of a natural Conscience of Philosophical Reason after any Righteousness but what consists in inherent Habits and Acts of our own Neither Law nor natural Conscience nor Reason do know any other But in opposition unto this Righteousness of our own and the necesssity thereof testified unto by the Law in its Primitive constitution by the natural Light of Conscience and the apprehension of the nature of things by Reason the Apostle declares that in the Gospel there is revealed another Righteousness which is also the Righteousness of another the Righteousness of God and that from Faith to Faith For not only is the Righteousness it self revealed aliene from those other Principles
Grace of God alone And this Determination of this important enquiry he confirmeth with two Testimonies of Scripture as he might have done it with many more But those which he thought meet to mention are not impertinent The first is Dan. 9.18 We do not present our Supplications before thee for our Righteousness but for thy great mercies And the other is that of our Saviour Luke 17.10 When you have done all these things which are commanded you say We are unprofitable Servants And after he hath confirmed his Resolution with sundry Testimonies of the Fathers he closeth his Discourse with this Dilemma Either a man hath true merits or he hath not If he hath not he is perniciously deceived when he trusteth in any thing but the mercy of God alone and seduceth himself trusting in false merits If he hath them he looseth nothing whilst he looks not to them but trusts in God alone So that whether a man have any good works or no as to his Justification before God it is best and safest for him not to have any regard unto them or put any trust in them And if this be so he might have spared all his pains he took in writing his Sophistical Books about Justification whose principal Design is to seduce the minds of men into a contrary opinion And so for ought I know they may spare their labour also without any disadvantage unto the Church of God or their own Souls who so earnestly contend for some kind of Interest or other for our own Duties and Obedience in our Justification before God seeing it will be found that they place their own whole Trust and Confidence in the Grace of God by Jesus Christ alone For to what purpose do we labour and strive with Endless Disputations Arguments and Distinctions to prefer our Duties and Obedience unto some office in our Justification before God if when we have done all we find it the safest course in our own persons to abhor our selves with Job in the presence of God to betake our selves unto Soveraign Grace and Mercy with the Publican and to place all our confidence in them through the Obedience and Blood of Christ. So died that great Emperour Charles the fifth as Thuanus gives the account of his Novissima So he reasoned with himself Se quidem indignum esse qui propriis meritis regnum caelorum obtineret Sed Dominum Deum suum qui illud duplici jure obtineat Patris haereditate Passionis merito altero contentum esse alterum sibi donare ex cujus dono illud sibi merito vendicet hacque fiducia fretus minime confundatur neque enim oleum misericordiae nisi in vase fiduciae poni hanc hominis fiduciam esse a se deficientis innitentis domino suo alioquin propriis meritis fidere non fidei esse sed perfidiae peccata deleri per Dei indulgentiam ideoque credere nos debere peccata deleri non posse nisi ab eo eui soli peccavimus in quem peccatum non cadit per quem solum nobis peecata condonentur That in himself he was altogether unworthy to obtain the Kingdom of Heaven by his own Works or Merits but that his Lord God who enjoyed it on a double Right or Title by inheritance of the Father and the merit of his own passion was contented with the one himself and freely granted unto him the other on whose free grant he laid claim thereunto and in confidence thereof he should not be confounded for the Oyl of mercy is poured only into the Vessel of Faith or Trust that this is the Trust of a man despairing in himself and resting in his Lord otherwise to trust unto his own Works or Merits is not Faith but Treachery that sins are blotted out by the mercy of God and therefore we ought to believe that our sins can be pardoned by him alone against whom alone we have sinned with whom there is no sin and by whom alone sins are forgiven This is the Faith of men when they come to dye and those who are exercised with Temptations whilst they live Some are hardened in sin and endeavour to leave this World without thoughts of another Some are stupidly ignorant who neither know nor consider what it is to appear in the presence of God and to be judged by him Some are seduced to place their confidence in merits pardons indulgences and future suffrages for the dead But such as are acquainted with God and themselves in any spiritual manner who take a view of the time that is past and approaching Eternity into which they must enter by the Judgment seat of God however they may have thought talked and disputed about their own works and Obedience looking on Christ and his Righteousness only to make up some small defects in themselves will come at last unto an universal Renuntiation of what they have been and are and betake themselves unto Christ alone for Righteousness or Salvation And in the whole ensuing Discourse I shall as little as is possible immix my self in any curious Scholastical disputes This is the substance of what is pleaded for that men should renounce all confidence in themselves and every thing that may give countenance thereunto betaking themselves unto the Grace of God by Christ alone for Righteousness and Salvation This God designeth in the Gospel 1 Cor. 1.29 30 31. and herein whatever difficulties we may meet withall in the Explication of some Propositions and Terms that belong unto the Doctrine of Justification about which men have various conceptions I doubt not of the internal concurrent suffrage of them who know any thing as they ought of God and themselves Fifthly There is in the Scripture represented unto us a Commutation between Christ and Believers as unto Sin and Righteousness that is in the imputation of their sins unto him and of his Righteousness unto them In the Improvement and Application hereof unto our own Souls no small part of the life and exercise of Faith doth consist This was taught the Church of God in offering of the Scape Goat And Aaron shall lay his hands on the head of the live Goat and confess over him all the Iniquities of the Children of Israel and all their Transgressions in all their Sins putting them on the head of the Goat And the Goat shall bear upon him all their Iniquities Levit. 16.21 22. Whether this Goat sent away with this burthen upon him did live and so was a Type of the life of Christ in his Resurrection after his Death or whether he perished in the Wilderness being cast down the precipice of a Rock by him that conveyed him away as the Jews suppose it is generally acknowledged that what was done to him and with him was only a Representation of what was done really in the Person of Jesus Christ. And Aaron did not only confess the sins of the People over the Goat but he also put them all on his
him So he saith him who knew not sin he made to be sin for us that is an expiatory Sacrifice for sin that we might be made the Righteousness of God in him we are made Righteous in Christ not with our own but with the Righteousness of God By what Right the Right of friendship which makes all common among friends according unto the ancient celebrated proverb Being ingrafted into Christ fastened united unto him he makes his things ours communicates his Riches unto us interposeth his Righteousness between the Judgment of God and our unrighteousness and under that as under a shield and buckler he hides us from that divine wrath which we have deserved he defends and protects us therewith yea he communicates it unto us and makes it ours so as that being covered and adorned therewith we may boldly and securely place our selves before the divine Tribunal and Judgment so as not only to appear Righteous but so to be For even as the Apostle affirmeth that by one mans fault we were all made sinners so is the Righteousness of Christ alone efficacious in the Justification of us all and as by the disobedience of one man many were made sinners so by the Obedience of one man saith he many are made Righteous This is the Righteousness of Christ even his Obedience whereby in all things he fulfilled the Will of his Father As on the other hand our unrighteousness is our disobedience and our transgression of the Commands of God But that our Righteousness is placed in the Obedience of Christ it is from hence that we being incorporated into him it is accounted unto us as if it were ours so as that therewith we are esteemed Righteous And as Jacob of old whereas he was not the first born being hid under the habit of his Brother and cloathed with his Garment which breathed a sweet savour presented himself unto his Father that in the person of another he might receive the Blessing of the Primogeniture so is it necessary that we should lye hid under the precious purity of the first born our eldest Brother be fragrant with his sweet savour and have our sin buried and covered with his perfection that we may present our selves before our most Holy Father to obtain from him the Blessing of Righteousness And again God therefore doth justifie us by his free Grace or Goodness wherewith he embraceth us in Christ Jesus when he cloatheth us with his Innocency and Righteousness as we are ingrafted into him for as that alone is true and perfect which only can endure in the sight of God so that alone ought to be presented and pleaded for us before the divine Tribunal as the advocate of or plea in our cause resting hereon we here obtain the daily pardon of sin with whose purity being covered our filth and the uncleanness of our imperfections are not imputed unto us but are covered as if they were buried that they may not come into the Jugdment of God until the old man being destroyed and slain in us divine Goodness receives us into peace with the second Adam So far he expressing the power which the influence of divine truth had on his mind contrary to the Interest of the cause wherein he was ingaged and the loss of his Reputation with them for whom in all other things he was one of the fiercest Champions And some among the Roman Church who cannot bear this Assertion of the Commutation of Sin and Righteousness by Imputation between Christ and Believers no more then some among our selves do yet affirm the same concerning the Righteousness of other men Mercaturam quandam docere nos Paulus videtur Abundatis inquit vos pecunia estis inopes justitiae contra illi abundant justitia sunt inopes pecuniae fiat quaedam commutatio date vos piis egentibus pecuniam quae vobis affluit illis deficit sic futurum est ut illi vicissim justitiam suam qua abundant qua vos estis destituti vobis communicent Hosius de expresso Dei verbo Tom. 2. pag. 21. But I have mentioned these Testimonies principally to be a Relief unto some mens Ignorance who are ready to speak evil of what they understand not This blessed Permutation as unto Sin and Righteousness is represented unto us in the Scripture as a principal object of our Faith as that whereon our Peace with God is founded And although both these the Imputation of Sin unto Christ and the Imputation of Righteousness unto us be the Acts of God and not ours yet are we by Faith to exemplifie them in our own Souls and really to perform what on our part is required unto their Application unto us whereby we receive the Attonement Rom. 5.11 Christ calls unto him all those that are weary and heavy laden Mat. 11.28 The weight that is upon the Consciences of men wherewith they are laden is the burden of sin So the Psalmist complains that his sins were a burden too heavy for him Psal. 38.4 Such was Cains apprehension of his Guilt Gen. 4.13 This Burden Christ bare when it was laid on him by divine Estimation For so it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.11 He shall bear their sins on him as a burden And this he did when God made to meet upon him the Iniquity of us all ver 6. In the Application of this unto our own Souls as it is required that we be sensible of the weight and burden of our sins and how it is heavier then we can bear so the Lord Christ calls us unto him with it that we may be eased This he doth in the preaching of the Gospel wherein he is evidently Crucified before our Eyes Gal. 3.1 In the view which Faith hath of Christ crucified for Faith is a looking unto him Isa. 45.22 chap. 65.1 answering their looking unto the Brazen Serpent who were stung with fiery Serpents Joh. 3.14 15. and under a sense of his Invitation for Faith is our coming unto him upon his call and invitation to come unto him with our Burdens a Believer considereth that God hath laid all our Iniquities upon him yea that he hath done so is an especial object whereon Faith is to act it self which is Faith in his Blood Hereon doth the Soul approve of and embrace the Righteousness and Grace of God with the infinite condescension and love of Christ himself It gives its consent that what is thus done is what becomes the infinite Wisdom and Grace of God and therein it rests Such a Person seeks no more to establish his own Righteousness but submits to the Righteousness of God Herein by Faith doth he leave that Burden on Christ which he called him to bring with him and complies with the Wisdom and Righteousness of God in laying it upon him And herewithall doth he receive the everlasting Righteousness which the Lord Christ brought in when he made an end of sin and Reconciliation for Transgressors The Reader may be
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
Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
And this must diligently be considered that by our regard by Faith unto the Blood the Sacrifice the Satisfaction of Christ we take off nothing from the free Grace Favour and Love of God 3. All those wherein the Wisdom of God in the contrivance of this way of Justification and Salvation is proposed unto us Ephes. 1.7 8. In whom we have Redemption through his blood the forgiveness of sins according to the Riches of his Grace wherein he hath abounded towards us in all Wisdom and Vnderstanding See chap. 3.10 11. 1 Cor. 1.24 The whole is comprized in that of the Apostle God was in Christ reconciling the World unto himself not imputing their Trespasses unto them 2 Cor. 5.19 All that is done in our Reconciliation unto God as unto the pardon of our sins and Acceptance with him unto Life was by the presence of God in his Grace Wisdom and Power in Christ designing and effecting of it Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life is considered as the Ordinance of God unto that End Hence the Love the Grace and the Wisdom of God in the sending and giving of him are comprised in that Object and not only the Actings of God in Christ towards us but all his Actings towards the Person of Christ himself unto the same End belong thereunto So as unto his Death God set him forth to be a Propitiation Rom. 3.24 He spared him not but delivered him up for us all Rom. 8.32 And therein laid all our sins upon him Isa. 53.6 So he was raised for our Justification Rom. 4.25 And our Faith is in God who raised him from the dead Rom. 10.9 And in his Exaltation Act. 5.31 Which things compleat the record that God hath given of his Son 1 Joh. 5.10 11 12. The whole is confirmed by the Exercise of Faith in prayer which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father Eph. 2.18 Our coming through him unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4.15 16. and through him as both an High Priest and Sacrifice Heb. 10.19 20 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 This answereth the Experience of all who know what it is to pray We come therein in the name of Christ by him through his Mediation unto God even the Father to be through his Grace Love and Mercy made partakers of what he hath designed and promised to communicate unto poor sinners by him And this represents the compleat Object of our Faith The due Consideration of these things will reconcile and reduce into a perfect Harmony whatever is spoken in the Scripture concerning the Object of Justifying Faith or what we are said to believe therewith For whereas this is affirmed of sundry things distinctly they can none of them be supposed to be the entire adequate Object of Faith But consider them all in their Relation unto Christ and they have all of them their proper place therein namely the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us The Reader may be pleased to take notice that I do in this place not only neglect but despise the late Attempt of some to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel exclusively unto them and that not only as what is noisome and impious in it self but as that also which hath not yet been endeavoured to be proved with any Appearance of Learning Argument or Sobriety CHAP. II. The Nature of Justifying Faith THat which we shall now enquire into is the Nature of Justifying Faith or of Faith in that Act and Exercise of it whereby we are justified or whereon Justification according unto Gods Ordination and Promise doth ensue And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it as it is sincere Faith in general as also of what is required previously thereunto as unto its especial Nature Work and Duty in our Justification For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture wherein the Rule of our Duty is prescribed that any one doth or can truly believe with Faith unto Justification in whom the Work of Conviction before described hath not been wrought All Descriptions or Definitions of Faith that have not a respect thereunto are but vain speculations And hence some do give us such Definitions of Faith as it is hard to conceive that they ever asked of themselves what they do in their Believing on Jesus Christ for Life and Salvation The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel as proceeding from the Grace Wisdom and Love of God with its Acquiescency therein as unto its own Concernment and Condition There needs no more for the Explanation of this Declaration of the Nature of Faith than what we have before proved concerning its Object and what may seem wanting thereunto will be fully supplied in the ensuing Confirmation of it The Lord Christ and his Mediation as the Ordinance of God for the Recovery Life and Salvation of sinners is supposed as the Object of this Faith And they are all considered as an Effect of Wisdom Grace Authority and Love of God with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office Hereunto he constantly refers all that he did and suffered with all the Benefits redounding unto the Church thereby Hence as we observed before sometimes the Grace or Love or especial Mercy of God sometimes his actings in or towards the Lord Christ himself in sending him giving him up unto Death and raising him from the dead are proposed as the Object of our Faith unto Justification But they are so always with respect unto his Obedience and the Atonement that he made for sin Neither are they so altogether absolutely considered but as proposed in the Promises of the Gospel Hence a sincere Assent unto the divine Veracity in those Promises is included in this Approbation What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads 1 The Declaration of its contrary or the nature of privative unbelief upon the proposal of the Gospel For these things do mutually illustrate one another 2 The Declaration of the Design and End of God in and
23 24. 2. We suppose herein a sincere Assent unto all Divine Revelations whereof the Promises of Grace and Mercy by Christ are an especial part This Paul supposed in Agrippa when he would have won him over unto Faith in Christ Jesus King Agrippa believest thou the Prophets I know that thou believest Act. 26.27 And this Assent which respects the Promises of the Gospel not as they contain propose and exhibit the Lord Christ and the Benefits of his Mediation unto us but as Divine Revelations of infallible Truth is true and sincere in its kind as we described it before under the notion of Temporary Faith But as it proceeds no farther as it includes no Act of the Will or Heart it is not that Faiâ—h whereby we are Justified However it is required thereunto and is included therein 3. The proposal of the Gospel according unto the Mind of God is hereunto supposed That is that it be preached according unto Gods Appointment For not only the Gospel it self but the Dispensation or Preaching of it in the Ministry of the Church is ordinarily required unto Believing This the Apostle asserts and proves the necessity of it at large Rom. 10.11 12 13 14 15 16 17. Herein the Lord Christ and his Mediation with God the only way and means for the Justification and Salvation of lost convinced sinners as the product and effect of Divine Wisdom Love Grace and Righteousness is revealed declared proposed and offered unto such sinners For therein is the Righteousness of God revealed from Faith unto Faith Rom. 1.17 The Glory of God is represented as in a Glass 2 Cor. 3.18 and Life and Immortality are brought to Light through the Gospel 2 Tim. 1.10 Heb. 2.3 Wherefore 4. The Persons who are required to believe and whose immediate Duty it is so to do are such who really in their own Consciences are brought unto and do make the Enquiries mentioned in the Scripture What shall we do What shall we do to be saved How shall we fly from the wrath to come Wherewithall shall we appear before God How shall we answer what is laid unto our Charge Or such as being sensible of the Guilt of sin do seek for a Righteousness in the sight of God Act. 2.38 Act. 16.30 31. Micah 6.6 7. Isa. 35.4 Heb. 6.18 On these suppositions the Command and Direction given unto men being Believe and you shall be saved the Enquiry is what is that Act or Work of Faith whereby the may obtain a real interest or propriety in the Promises of the Gospel and the things declared in them unto their Justification before God And 1. It is evident from what hath been discoursed that it doth not consist in that it is not to be fully expressed by any one single habit or Act of the Mind or Will distinctly whatever For there are such Descriptions given of it in the Scripture such things are proposed as the Object of it and such is the Experience of all that sincerely believe as no one single Act either of the Mind or Will can answer unto Nor can an exact method of those Acts of the Soul which are concurrent therein be prescribed Only what is Essential unto it is manifest 2. That which in order of Nature seems to have the precedency is the Assent of the Mind unto that which the Psalmist betakes himself unto in the first place for relief under a sense of sin and trouble Psal. 130.3 4. If thou Lord shouldst mark Iniquity O Lord who shall stand The Sentence of the Law and Judgment of Conscience lye against him as unto any Acceptation with God Therefore he despairs in himself of standing in Judgment or being acquitted before him In this state that which the Soul first fixeth on as unto its relief is that there is forgiveness with God This as declared in the Gospel is that God in his Love and Grace will pardon and justifie guilty sinners through the blood and Mediation of Christ So it is proposed Rom. 3.23 24. The Assent of the Mind hereunto as proposed in the Promise of the Gospel is the root of Faith the foundation of all that the Soul doth in believing Nor is there any Evangelical Faith without it But yet consider it abstractedly as a meer Act of the Mind the Essence and Nature of Justifying Faith doth not consist solely therein though it cannot be without it But 2. This is accompanied in sincere Believing with an Approbation of the way of Deliverance and Salvation proposed as an effect of Divine Grace Wisdom and Love whereon the Heart doth rest in it and apply it self unto it according to the Mind of God This is that Faith whereby we are justified which I shall farther evince by shewing what is included in it and inseparable from it 1. It includeth in it a sincere Renunciation of all other ways and means for the attaining of Righteousness Life and Salvation This is Essential unto Faith Act. 4.12 Hos. 14.2 3. Jerem. 3.23 Psal. 71.16 I will make mention of thy Righteousness of thine only When a person is in the condition before described and such alone are called immediately to believe Math. 9.13 chap. 11.28 1 Tim. 1.15 many things will present themselves unto him for his relief particularly his own Righteousness Rom. 10.3 A Renunciation of them all as unto any hope or expectation of Relief from them belongs unto sincere Believing Isa. 50.10 11. 2. There is in it the Wills consent whereby the Soul betakes it self cordially and sincerely as unto all its expectation of pardon of sin and Righteousness before God unto the way of Salvation proposed in the Gospel This is that which is called coming unto Christ and receiving of him whereby true Justifying Faith is so often expressed in the Scripture or as it is peculiarly called believing in him or believing on his name The whole is expressed Joh. 14.6 Jesus saith unto him I am the Way the Truth and the Life no Man cometh unto the Father but by me 3. An Acquiescency of the Heart in God as the Author and principal Cause of the way of Salvation prepared as acting in a way of Soveraign Grace and Mercy towards sinners Who by him do believe in God who raised him up from the dead and gave him Glory that your faith and hope might be in God 1 Pet. 1.21 The Heart of a sinner doth herein give unto God the Glory of all those holy properties of his Nature which he designed to manifest in and by Jesus Christ. See Isa. 42.1 chap. 49.3 And this Acquiescency of the Heart in God is that which is the immediate root of that waiting patience long-suffering and hope which are the proper Acts and Effects of Justifying Faith Heb. 6.12 15 18 19. 4. Trust in God or the Grace and Mercy of God in and through the Lord Christ as set forth to be a propitiation through Faith in his Blood doth belong hereunto or necessarily ensue hereon For the person called
forth to be a Propitiation through Faith in his Blood As he is a Propitiation as he shed his Blood for us as we have Redemption thereby he is the peculiar Object of our Faith with respect unto our Justification See to the same purpose Rom. 5.9 10. Ephes. 1.7 Col. 1.14 Ephes. 2.13 14 15 16. Rom. 8.3 4. He was made sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5.21 That which we seek after in Justification is a Participation of the Righteousness of God to be made the Righteousness of God and that not in our selves but in another that is in Christ Jesus And that alone which is proposed unto our Faith as the means and cause of it is his being made sin for us or a Sacrifice for sin wherein all the Guilt of our sins was laid on him and he bare all our Iniquities This therefore is its peculiar Object herein And wherever in the Scripture we are directed to seek for the forgiveness of sins by the Blood of Christ receive the Atonement to be justified through the Faith of him as crucified the Object of Faith in Justification is limited and determined But it may be pleaded in Exception unto the Testimonies that no one of them doth affirm that we are justified by Faith in the Blood of Christ alone so as to exclude the consideration of the other Offices of Christ and their actings from being the Object of Faith in the same manner and unto the same ends with his Sacerdotal Office and what belongs thereunto or is derived from it Answ. This exception derives from that common Objection against the Doctrine of Justification by Faith alone namely that That exclusive term alone is not found in the Scripture or in any of the Testimonies that are produced for Justification by Faith But it is replyed with sufficient evidence of Truth that although the word be not found Syllabically used unto this purpose yet there are exceptive Expressions equivalent unto it as we shall see afterwards It is so in this particular instance also For 1 whereas our Justification is expresly ascribed unto our Faith in the Blood of Christ as the Propitiation for our Sins unto our believing in him as Crucified for us and it is no where ascribed unto our receiving of him as King Lord or Prophet it is plain that the former Expressions are virtually exclusive of the later consideration 2 I do not say That the consideration of the Kingly and Prophetical Offices of Christ is excluded from our Justification as works are excluded in Opposition unto Faith and Grace For they are so excluded as that we are to exercise an act of our minds in their positive Rejection as saying Get you hence you have no Lot nor Portion in this matter But as to these Offices of Christ as to the Object of Faith as Justifying we say only that they are not included therein For so to believe to be justified by his Blood as to exercise a positive act of the mind excluding a compliance with his other Offices is an impious Imagination 3. Neither the Consideration of these Offices themselves nor of any of the peculiar Acts of them are suited to give the Souls and Consciences of convinced Sinners that Relief which they seek after in Justification We are not in this whole cause to lose out of our Eye the state of the Person who is to be justified and what it is he doth seek after and ought to seek after therein Now this is Pardon of Sin and Righteousness before God alone That therefore which is no way suited to give or tender this Relief unto him is not nor can be the Object of his Faith whereby he is justified in that exercise of it whereon his justification doth depend This Relief it will be said is to be had in Christ alone it is true but under what Consideration For the sole design of the Sinner is how he may be accepted with God be at peace with him have all his wrath turned away by a Propitiation or Attonement Now this can no otherwise be done but by the acting of some one towards God and with God on his behalf for it is about the turning away of Gods Anger and Acceptance with him that the enquiry is made It is by the Blood of Christ that we are made nigh who were far off Eph. 2.13 By the Blood of Christ are we Reconciled who were Enemies v. 16. By the Blood of Christ we have Redemption Rom. 3.24 25. Eph. 1.7 c. This therefore is the Object of Faith All the actings of the Kingly and Prophetical Offices of Christ are all of them from God that is in the Name and Authority of God towards us Not any one of them is towards God on our behalf so as that by vertue of them we should expect Acceptance with God They are all Good Blessed Holy in themselves and of an eminent tendency unto the Glory of God in our Salvation Yea they are no less necessary unto our Salvation to the praise of Gods Grace then are the Attonement for Sin and Satisfaction which he made for from them is the way of life Revealed unto us Grace communicated our Persons sanctified and the Reward bestowed Yea in the exercise of his Kingly power doth the Lord Christ doth pardon and justifie Sinners Not that he did as a King constitute the Law of Justification for it was given and established in the first Promise and he came to put it in Execution Joh. 3.16 But in the vertue of his Attonement and Righteousness imputed unto them he doth both pardon and justifie Sinners But they are the acts of his Sacerdotal Office alone that respect God on our behalf Whatever he did on Earth with God for the Church in Obedience Suffering and Offering up of himself whatever he doth in Heaven in Intercession and Appearance in the presence of God for us it all entirely belongs unto his Priestly Office And in these things alone doth the Soul of a convinced Sinner find Relief when he seeks after Deliverance from the state of Sin and Acceptance with God In these therefore alone the peculiar Object of his Faith that which will give him Rest and Peace must be comprized And this last consideration is of it self sufficient to determine this difference Sundry things are Objected against this Assertion which I shall not here at large discuss because what is material in any of them will occur on other occasions where its consideration will be more proper In general it may be pleaded that Justifying Faith is the same with saving Faith nor is it said that we are justified by this or that part of Faith but by Faith in General that is as taken essentially for the entire Grace of Faith And as unto Faith in this sense not only a respect unto Christ in all his Offices but Obedience it self also is included in it as is evident in many
33.24 Psal. 32.1 2. Rom. 3.23 24 25. Chap. 8.1 33 34. 2 Cor. 5.21 Gal. 3.13 14. Of what use the Declaration of this Process in the Justification of a Sinner may be hath been in some measure before declared And if many did seriously consider that all these things do concur and are required unto the Justification of every one that shall be saved it may be they would not have such slight thoughts of sin and the way of Deliverance from the guilt of it as they seem to have From this Consideration did the Apostle learn that Terror of the Lord which made him so earnest with men to seek after Reconciliation 2 Cor. 5.10 11. I had not so long insisted on the signification of the words in the Scripture but that a right understanding of it doth not only exclude the pretences of the Romanists about the infusion of an habit of Charity from being the formal cause of our Justification before God but may also give occasion unto some to take advice into what place or consideration they can dispose their own personal inherent Righteousness in their Justification before him CHAP. V. The Distinction of a first and second Justification Examined The Continuation of Justification whereon it doth depend BEfore we enquire immediately into the nature and causes of Justification there are some things yet previously to be considered that we may prevent all Ambiguity and misunderstanding about the Subject to be treated of I say therefore that the Evangelical Justification which alone we plead about is but one and is at once compleated About any other Justification before God but one we will not contend with any Those who can find out another may as they please ascribe what they will unto it or ascribe it unto what they will Let us therefore consider what is offered of this nature Those of the Roman Church do ground their whole Doctrine of Justification upon a distinction of a double Justification which they call the first and the second The first Justification they say is the infusion or the Communication unto us of an inherent principle or habit of Grace or Charity Hereby they say Original sin is extinguished and all habits of sin are expelled This Justification they say is by Faith the Obedience and Satisfaction of Christ being the only meritorious cause thereof Only they dispute many things about preparations for it and dispositions unto it Under those terms the Council of Trent included the Doctrine of the Schoolmen about meritum de congruo as both Hosius and Andradius confess in the defence of that Council And as they are explained they come much to one however the Council warily avoided the name of merit with respect unto this their first Justification And the use of Faith herein which with them is no more but a general assent unto Divine Revelation is to bear the principal part in these preparations So that to be Justified by Faith according unto them is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem an habit of Grace expelling sin and making us acceptable unto God For upon this believing with those other Duties of Contrition and Repentance which must accompany it it is meet and congruous unto Divine Wisdom Goodness and Faithfulness to give us that Grace whereby we are justified And this according unto them is that Justification whereof the Apostle Paul treats in his Epistles from the procurement whereof he excludes all the Works of the Lavv. The second Justification is an effect or consequent hereof And the proper formal cause thereof is Good Works proceeding from this Principle of Grace and Love Hence are they the Righteousness wherewith Believers are Righteous before God Whereby they merit eternal life The Righteousness of Works they call it and suppose it taught by the Apostle James This they constantly affirm to make us justos ex injustis wherein they are followed by others For this is the way that most of them take to salve the seeming repugnancy between the Apostle Paul and James Paul they say treats of the first Justification only whence he excludes all Works for it is by Faith in the manner before described But James treats of the second Justification which is by good Works So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent Sess. 6. cap. 10. This distinction was coyned unto no other end but to bring in Confusion into the whole Doctrine of the Gospel Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it Sanctification is turned into a Justification and corrupted by making the fruits of it meritorious The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness as the Apostle expresly affirms and the declaration of a Believing Sinner to be Righteous thereon as the Word alone signifies is utterly defeated by it Howbeit others have embraced this distinction also though not absolutely in their sense So do the Socinians Yea it must be allowed in some sense by all that hold our inherent Righteousness to be the cause of or to have any influence into our Justification before God For they do allow of a Justification which in order of nature is antecedent unto Works truly Gracious and Evangelical But consequential unto such Works there is a Justification differing at least in degree if not in nature and kind upon the difference of its formal cause which is our new Obedience from the former But they mostly say it is only the continuation of our Justification and the encrease of it as to degrees that they intend by it And if they may be allowed to turn Sanctification into Justification and to make a progress therein or an encrease thereof either in the root or fruit to be a new Justification they may make twenty Justifications as well as two for ought I know For therein the inward man is renewed day by day 2 Cor. 4.16 and Believers go from strength to strength are changed from Glory to Glory 2 Cor. 3.18 by the Addition of one Grace unto another in their exercise 2 Pet. 1.5 6 7 8. and increasing with the encrease of God Col. 2.19 do in all things grow up into him who is the Head Ephes. 4.15 And if their Justification consist herein they are justified anew every day I shall therefore do these two things 1 Shew that this distinction is both unscriptural and irrational 2 Declare what is the continuation of our Justification and whereon it doth depend Justification by Faith in the Blood of Christ may be considered either as to the nature and essence of it or as unto its Manifestation and Declaration The Manifestation of it is twofold 1 Initial in this life 2 Solemn and compleat at the day of Judgment whereof we shall treat afterwards The Manifestation of it in this life respects either
Topicks of the name of God his Mercy Grace Faithfulness tender Compassion Covenant and Promises all manifested and exercised in and through the Lord Christ and his mediation alone Do they not herein place their only trust and confidence for this end that their Sins may be pardoned and their persons though every way unworthy in themselves be accepted with God Doth any other thought enter into their Hearts Do they plead their own Righteousness Obedience and Duties to this purpose Do they leave the prayer of the Publican and betake themselves unto that of the Pharisee And is it not of Faith alone which is that Grace whereby they apply themselves unto the Mercy or Grace of God through the mediation of Christ It is true that Faith herein worketh and acteth it self in and by Godly sorrow Repentance Humiliation Self-judging and Abhorrency Fervency in Prayer and Supplications with an humble waiting for an Answer of Peace from God with engagements unto renewed Obedience But it is Faith alone that makes Applications unto Grace in the Blood of Christ for the continuation of our justified Estate expressing it self in those other ways and effects mentioned from none of which a Believing Soul doth expect the Mercy aimed at 2. The Scripture expresly doth declare this to be the only way of the continuation of our Justification 1 Joh. 2.1 2. These things write I unto you that you sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins It is required of those that are justified that they sin not it is their duty not to sin but yet it is not so required of them as that if in any thing they fail of their Duty they should immediately lose the Priviledge of their Justification Wherefore on a supposition of sin if any man sin as there is no man that liveth and sinneth not what way is prescribed for such persons to take what are they to apply themselves unto that their sin may be pardoned and their acceptance with God continued that is for the continuation of their Justification The course in this case directed unto by the Apostle is none other but the Application of our Souls by Faith unto the Lord Christ as our Advocate with the Father on the account of the Propitiation that he hath made for our Sins Under the consideration of this double Act of his Sacerdotal Office his Oblation and Intercession he is the Object of our Faith in our absolute Justification and so he is as unto the continuation of it So our whole progress in our justified Estate in all the degrees of it is ascribed unto Faith alone It is no part of our enquiry what God requireth of them that are justified There is no Grace no Duty for the substance of them nor for the manner of their performance that are required either by the Law or the Gospel but they are obliged unto them Where they are omitted we acknowledge that the Guilt of sin is contracted and that attended with such Aggravations as some will not own or allow to be confessed unto God himself Hence in particular the Faith and Grace of Believers do constantly and deeply exercise themselves in Godly sorrow Repentance Humiliation for sin and confession of it before God upon their Apprehensions of its Guilt And these Duties are so far necessary unto the continuation of our Justification as that a justified Estate cannot consist with the Sins and Vices that are opposite unto them So the Apostle affirms that if we live after the flesh we shall dye Rom. 8.13 He that doth not carefully avoid falling into the Fire or Water or other things immediately destructive of life natural cannot live But these are not the things whereon life doth depend Nor have the best of our Duties any other respect unto the continuation of our Justification but only as in them we are preserved from those things which are contrary unto it and destructive of it But the sole Question is upon what the continuation of our Justification doth depend not concerning what Duties are required of us in the way of our Obedience If this be that which is intended in this position the continuation of our Justification depends on our own Obedience and Good Works or that our own Obedience and Good Works are the Condition of the continuation of our Justification namely that God doth indispensably require Good Works and Obedience in all that are justified so that a justified estate is inconsistent with the neglect of them it is readily granted and I shall never contend with any about the way whereby they chuse to express the conceptions of their minds But if it be enquired what it is whereby we immediately concur in a way of Duty unto the continuation of our justified estate that is the pardon of our sins and acceptance with God we say it is such alone For the Just shall live by Faith Rom. 1.17 And as the Apostle applies this Divine Testimony to prove our first or absolute Justification to be by Faith alone So doth he also apply it unto the continuation of our Justification as that which is by the same means only Heb. 10.38 39. Now the Just shall live by Faith but if any man draw back my Soul shall have no pleasure in him But we are not of them that draw back unto perdition But of them that believe unto the saving of the Soul The drawing back to perdition includes the loss of a justified Estate really so or in Profession In opposition thereunto the Apostle placeth Believing unto the saving of the Soul that is unto the continuation of Justification unto the end And herein it is that the Just live by Faith and the loss of this life can only be by unbelief So the life which we now live in the flesh is by the Faith of the Son of God who loved us and gave himself for us Gal. 2.20 The life which we now lead in the flesh is the continuation of our Justification a life of Righteousness and Acceptation with God in opposition unto a life by the works of the Law as the next words declare ver 21. I do not frustrate the Grace of God for if Righteousness came by the Law then is Christ dead in vain and this life is by Faith in Christ as he loved us and gave himself for us that is as he was a Propitiation for our sins This then is the only way means and cause on our part of the preservation of this life of the continuance of our Justification and herein are we kept by the power of God through Faith unto Salvation Again if the continuation of our Justification dependeth on our own works of Obedience then is the Righteousness of Christ imputed unto us only with respect unto our Justification at first or our first Justification as some speak And this indeed is the Doctrine of the Roman School They teach that
it And what I shall attempt unto this purpose I do it under this perswasion that the life and continuance of any Church on the one hand and its Apostasie or Ruine on the other do depend in an eminent manner on the Preservation or Rejection of the Truth in this Article of Religion and I shall add as it hath been professed received and believed in the Church of England in former days The first thing we are to consider is the meaning of these words to Impute and Imputation For from a meer plain Declaration hereof it will appear that sundry things charged on a supposition of the Imputation we plead for are vain and groundless or the Charge it self is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word first used to this purpose signifies to think to esteem to judge or to refer a thing or matter unto any to impute or to be imputed for Good or Evil. See Levit. 7.18 chap. 17.4 And Psal. 106.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted reckoned imputed unto him for Righteousness To judge or esteem this or that Good or Evil to belong unto him to be his The Lxx. express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as do the Writers of the New Testament also And these are rendred by reputare imputare acceptum ferre tribuere assignare ascribere But there is a different signification among these words In particular to be reputed Righteous and to have Righteousness imputed differ as cause and effect For that any may be reputed Righteous that is be judged or esteemed so to be there must be a real foundation of that Reputation or it is a mistake and not a right Judgment as a man may be reputed to be wise who is a fool or reputed to be rich who is a beggar Wherefore he that is reputed Righteous must either have a Righteousness of his own or another antecedently imputed unto him as the foundation of that Reputation Wherefore to impute Righteousness unto one that hath none of his own is not to repute him to be Righteous who is indeed Unrighteous but it is to communicate a Righteousness unto him that he may rightly and justly be esteemed judged or reputed Righteous Imputare is a word that the Latine Tongue owns in the sense wherein it is used by Divines Optime de pessimis meruisti ad quos pervenerit incorrupta rerum fides magno Authori suo imputata Senec. ad Mart. And Plin. lib. 18. cap. 1. In his Apology for the Earth our common Parent nostris eam criminibus urgemus culpamque nostram illi imputamus In their sense to impute any thing unto another is if it be evil to charge it on him to burden him with it so saith Pliny we impute our own faults to the Earth or charge them upon it If it be Good it is to ascribe it unto him as his own whether originally it were so or no magno Authori imputata Vasquez in Thom. 22. Tom. 2. Disp. 132. attempts the sense of the word but confounds it with reputare Imputare aut reputare quidquam alicui est idem atque inter ea quae sunt ipsius ad eum pertinent connumerare recensere This is reputare properly imputare includes an Act antecedent unto this accounting or esteeming a thing to belong unto any Person But whereas that may be imputed unto us which is really our own antecedently unto that Imputation the word must needs have a double sense as it hath in the Instances given out of Latine Authors now mentioned And 1. To Impute unto us that which was really ours antecedently unto that Imputation includes two things in it 1 An Acknowledgment or Judgment that the thing so imputed is really and truly ours or in us He that Imputes Wisdom or Learning unto any man doth in the first place acknowledge him to be Wise or Learned 2 A dealing with them according unto it whether it be Good or Evil. So when upon a Trial a man is acquitted because he is found Righteous first he is judged and esteemed Righteous and then dealt with as a Righteous Person his Righteousness is imputed unto him See this exemplified Gen. 30.33 2. To Impute unto us that which is not our own antecedently unto that Imputation includes also in it two things 1 A Grant or Donation of the thing it self unto us to be ours on some just Ground and Foundation For a thing must be made ours before we can justly be dealt withall according unto what is required on the Account of it 2 A Will of dealing with us or an actual dealing with us according unto that which is so made ours For in this matter whereof we treat the most Holy and Righteous God doth not justifie any that is absolve them from sin pronounce them Righteous and thereon grant unto them Right and Title unto Eternal Life but upon the interveniency of a true and compleat Righteousness truly and compleatly made the Righteousness of them that are to be justified in order of nature antecedently unto their Justification But these things will be yet made more clear by Instances and it is necessary they should be so 1. There is an Imputation unto us of that which is really our own inherent in us performed by us antecedently unto that Imputation and this whether it be Evil or Good The Rule and Nature hereof is given and expressed Ezek. 18.20 The Righteousness of the Righteous shall be upon him the Wickedness of the Wicked shall be upon him Instances we have of both sorts 1 In the Imputation of sin when the Person guilty of it is so judged and reckoned a sinner as to be dealt withall accordingly This Imputation Shimei deprecated 2 Sam. 19.19 He said unto the King Let not my Lord impute Iniquity unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the expression of the Imputation of Righteousness Gen. 15.6 neither do thou remember what thy Servant did perversely For thy Servant doth know that I have sinned He was Guilty and acknowledged his Guilt but deprecates the Imputation of it in such a sentence concerning him as his sin deserved So Stephen deprecated the Imputation of sin unto them that stoned him whereof they were really guilty Act. 7.60 Lay not this sin to their charge impute it not unto them As on the other side Zechariah the Son of Jehojada who died in the same cause and the same kind of death with Stephen prayed that the sin of those which slew him might be charged on them 2 Chron. 24.22 Wherefore to impute sin is to lay it unto the charge of any and to deal with them according unto its desert To impute that which is Good unto any is to judge and acknowledge it so to be theirs and thereon to deal with them in whom it is according unto its respect unto the Law of God The Righteousness of the Righteous shall be upon him So Jacob provided that his Righteousness
sympathy in the same body seeing that being the Word of God he would take the form of a Servant and be joyned unto the common habitation of us all in the same nature took the sorrows or labours of the suffering members on him and made all their Infirmities his own and according to the Laws of humanity in the same body bare our sorrow and labour for us And the Lamb of God did not only these things for us but he underwent torments and was punished for us that which he was no ways exposed unto for himself but we were so by the multitude of our sins and thereby he became the cause of the pardon of our sins namely because he underwent Death Stripes Reproaches translating the thing which we had deserved unto himself and was made a Curse for us taking unto himself the Curse that was due to us For what was he but a substitute for us a price of Redemption for our Souls In our person therefore the Oracle speaks whilst freely uniting himself unto us and us unto himself and making our sins or passions his own I have said Lord be merciful unto me heal my Soul for I have sinned against thee That our sins were transferred unto Christ and made his that thereon he underwent the punishment that was due unto us for them and that the Ground hereof whereinto its Equity is resolved is the Vnion between him and us is fully declared in this Discourse So saith the Learned and Pathetical Author of the Homilies on Math. 5. in the works of Chrysostom Hom. 54. which is the last of them In carne sua omnem carnem suscepit crucifixus omnem carnem crucifixit in se. He speaks of the Church So they speak often others of them that he bare us that he took us with him on the Cross that we were all crucified in him as Prospher He is not saved by the Cross of Christ who is not crucified in Christ. Resp. ad cap. Gal. cap. 9. This then I say is the Foundation of the Imputation of the sins of the Church unto Christ namely that he and it are one Person the Grounds whereof we must enquire into But hereon sundry Discourses do ensue and various Enquiries are made What a Person is in what sense and how many senses that word may be used what is the true notion of it what is a natural Person what a legal civil or political Person in the Explication whereof some have fallen into mistakes And if we should enter into this Field we need not fear matter enough of debate and altercation But I must needs say that these things belong not unto our present occasion nor is the Union of Christ and the Church illustrated but obscured by them For Christ and Believers are neither one natural Person nor a legal or political Person nor any such Person as the Laws Customs or Usages of men do know or allow of They are one mystical Person whereof although there may be some imperfect Resemblances found in natural or political Unions yet the Union from whence that Denomination is taken between him and us is of that nature and ariseth from such Reasons and Causes as no Personal Vnion among men or the Vnion of many persons hath any concernment in And therefore as to the Representation of it unto our weak understandings unable to comprehend the depth of Heavenly mysteries it is compared unto Vnions of divers kinds and natures So is it represented by that of Man and Wife not unto those mutual affections which give them only a moral Vnion but from the extraction of the first Woman from the flesh and bone of the first man and the Institution of God for the Individual Society of Life thereon This the Apostle at large declares Ephes. 5.25 26 27 28 29 30 31 32. Whence he concludes that from the Union thus represented we are members of his Body of his flesh and of his bone ver 30. or have such a Relation unto him as Eve had to Adam when she was made of his flesh and bone and so was one flesh with him So also it is compared unto the Union of the Head and Members of the same natural Body 1 Cor. 12.12 and unto a political Vnion also between a Ruling or political Head and its political Members but never exclusively unto the Union of a natural Head and its Members comprized in the same Expression Ephes. 4.15 Col. 2.19 And so also unto sundry things in nature as a Vine and its Branches Joh. 15.1 2 3. And it is declared by the Relation that was between Adam and his posterity by Gods Institution and the Law of Creation Rom. 5.12 c. And the Holy Ghost by representing the Union that is between Christ and Believers by such a variety of Resemblances in things agreeing only in the common or general notion of Vnion on various Grounds doth sufficiently manifest that it is not of nor can be reduced unto any one kind of them And this will yet be made more evident by the consideration of the Causes of it and the Grounds whereinto it is resolved But whereas it would require much time and diligence to handle them at large which the mention of them here being occasional will not admit I shall only briefly refer unto the Heads of them 1. The first spring or cause of this Vnion and of all the other causes of it lieth in that eternal compact that was between the Father and the Son concerning the Recovery and Salvation of fallen mankind Herein among other things as the effects thereof the Assumption of our nature the foundation of this Union was designed The nature and terms of this Compact Counsel and Agreement I have declared elsewhere and therefore must not here again insist upon it But the Relation between Christ and the Church proceeding from hence and so being an effect of infinite Wisdom in the Counsel of the Father and Son to be made effectual by the Holy Spirit must be distinguished from all other Vnions or Relations whatever 2. The Lord Christ as unto the nature which he was to assume was hereon predestinated unto Grace and Glory He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained predestinated before the foundation of the World 1 Pet. 1.20 That is he was so as unto his Office so unto all the Grace and Glory required thereunto and consequent thereon All the Grace and Glory of the Humane Nature of Christ was an effect of free Divine preordination God chose it from all Eternity unto a participation of all which it received in time Neither can any other cause of the Glorious Exaltation of that portion of our nature be assigned 3. This Grace and Glory whereunto he was preordained was twofold 1 That which was peculiar unto himself 2 That which was to be Communicated by and through him unto the Church Of the first sort was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of Personal Vnion that single effect of Divine Wisdom whereof
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
afterwards to denote their state who were committed unto custody in order unto their Trial when the Government ceased to be popular wherein alone the other Artifice was of use And if this word be of any use in our present Argument it is to express the state of men after Conviction of sin before their Justification That is their Reatus the condition wherein the proudest of them cannot avoid to express their inward sorrow and anxiety of mind by some outward evidences of them Beyond this we are not obliged by the use of this word but must consider the thing it self which now we intend to express thereby Guilt in the Scripture is the Respect of sin unto the sanction of the Law whereby the sinner becomes obnoxious unto punishment And to be guilty is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liable unto punishment for sin from God as the supreme Lawgiver and Judge of all And so guilt or Reatus is well defined to be obligatio ad poenam propter culpam aut admissam in se aut imputatam juste aut injuste For so Bathsheba says unto David that she and her Son Solomon should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners that is be esteemed guilty or liable unto punishment for some evil laid unto their charge 1 Kings 1.21 And the distinction of Dignitas poenae and obligatio ad poenam is but the same thing in divers words For both do but express the Relation of sin unto the sanction of the Law or if they may be conceived to differ yet are they inseparable for there can be no obligatio ad poenam where there is not dignitas poenae Much less is there any thing of weight in the distinction of Reatus culpae and Reatus poenae For this Reatus culpae is nothing but dignitas poenae propter culpam Sin hath other considerations namely its formal nature as it is a Transgression of the Law and the stain or filth that it brings upon the Soul but the guilt of it is nothing but its respect unto punishment from the sanction of the Law And so indeed Reatus culpae is Reatus poenae the guilt of sin is its desert of punishment And where there is not this Reatus culpae there can be no poena no punishment properly so called For poena is vindicta noxae the revenge due to sin So therefore there can be no punishment nor Reatus poenae the guilt of it but where there is Reatus culpae or sin considered with its guilt And the Reatus poenae that may be supposed without the guilt of sin is nothing but that obnoxiousness unto afflictive evil on the occasion of sin which the Socinians admit with respect unto the suffering of Christ and yet execrate his satisfaction And if this distinction should be apprehended to be of Reatus from its formal respect unto sin and punishment it must in both parts of the Distinction be of the same signification otherwise there is an equivocation in the subject of it But reatus poenae is a liableness an obnoxiousness unto punishment according to the sentence of the Law that whereby a sinner becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then Reatus culpae must be an obnoxiousness unto sin which is uncouth There is therefore no Imputation of sin where there is no Imputation of its Guilt For the Guilt of Punishment which is not its respect unto the desert of sin is a plain fiction there is no such thing in rerum natura There is no Guilt of sin but its Relation unto Punishment That therefore which we affirm herein is That our sins were so transferred on Christ as that thereby he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reus responsible unto God and obnoxious unto punishment in the justice of God for them He was alienae culpae reus Perfectly innocent in himself but took our Guilt on him or our obnoxiousness unto punishment for sin And so he may be and may be said to be the greatest Debtor in the World who never borrowed nor owed one farthing on his own account if he become surety for the greatest Debt of others So Paul became a Debtor unto Philemon upon his undertaking for Onesimus who before owed him nothing And two things concurred unto this Imputation of sin unto Christ. 1 The Act of God imputing it 2 The voluntary Act of Christ himself in the undertaking of it or admitting of the charge 1. The Act of God in this Imputation of the Guilt of our sins unto Christ is expressed by his laying all our Iniquities upon him making him to be sin for us who knew no sin and the like For 1 as the supream Governour Law-giver and Judge of all unto whom it belonged to take care that his holy Law was observed or the offenders punished He admitted upon the Transgression of it the sponsion and suretiship of Christ to answer for the sins of men Heb. 10.5 6 7. 2 In order unto this End he made him under the Law or gave the Law power over him to demand of him and inflict on him the penalty which was due unto the sins of them for whom he undertook Gal. 3.13 chap. 4.4 5. 3 For the Declaration of the Righteousness of God in this setting forth of Christ to be a Propitiation and to bear our Iniquities the Guilt of our sins was transferred unto him in an Act of the Righteous Judgment of God accepting and esteeming of him as the Guilty person as it is with publick sureties in every case 2. The Lord Christ voluntary susception of the state and condition of a surety or undertaker for the Church to appear before the Throne of Gods Justice for them to answer whatever was laid unto their charge was required hereunto And this he did absolutely There was a concurrence of his own Will in and unto all those Divine Acts whereby he and the Church were constituted one mystical person And of his own Love and Grace did he as our surety stand in our stead before God where he made Inquisition for sin He took it on himself as unto the punishment which it deserved Hence it became just and righteous that he should suffer the just for the unjust that he might bring us unto God For if this be not so I desire to know what is become of the Guilt of the sins of Believers If it were not transferred on Christ it remains still upon themselves or it is nothing It will be said that Guilt is taken away by the free pardon of sin But if so there was no need of punishment for it at all which is indeed what the Socinians plead but by others is not admitted For if punishment be not for Guilt it is not punishment But it is fiercely objected against what we have asserted that if the Guilt of our sins was imputed unto Christ then was he constituted a sinner thereby for it is the Guilt of sin that makes any one to be truly a sinner This is urged by Bellarmin
their God And if men come to their Trial before God whether they shall be justified or condemned these also must be heard and taken into the Account But then no man can stand no man can be justified as it is elsewhere expressed Wherefore the wisest and safest course is as unto our Justification before God utterly to forego this plea and not to insist on our own Obedience least our sins should appear also and be heard No Reason can any man give on his own Account why they should not so be And if they be so the best of men will be cast in their Trial as the Psalmist declares Two things are required in this Trial that a sinner may stand 1 That his Iniquities be not observed for if they be so he is lost for ever 2 That a Righteousness be produced and pleaded that will endure the Trial. For Justification is upon a Justifying Righteousness For the first of these the Psalmist tells us it must be through pardon or forgiveness But there is Forgiveness with thee wherein lies our only relief against the condemnatory sentence of the Law with respect unto our Iniquities that is through the Blood of Christ for in him we have Redemption through his Blood even the Forgiveness of sins Ephes. 1.7 The other cannot be our own Obedience because of our Iniquities Wherefore this the same Psalmist directs us unto Psal. 71.16 I will go in the strength of the Lord God I will make mention of they Righteousness of thine only The Righteousness of God and not his own yea in opposition unto his own is the only plea that in this case he would insist upon If no man can stand a Trial before God upon his own Obedience so as to be justified before him because of his own personal Iniquities and if our only plea in that case be the Righteousness of God the Righteousness of God only and not our own then is there no personal inherent Righteousness in any Believers whereon they may be justified which is that which is to be proved The same is again asserted by the same Person and that more plainly and directly Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be justified This Testimony is the more to be considered because as it is derived from the Law Exod. 34.7 so it is transferred into the Gospel and twice urged by the Apostle unto the same purpose Rom. 3.20 Gal. 2.16 The Person who insists on this plea with God professeth himself to be his Servant Enter not into Judgment with thy Servant that is one that loved him feared him yielded all sincere Obedience He was not an Hypocrite not an unbeliever not an unregenerate person who had performed no Works but such as were legal such as the Law required and such as were done in the strength of the Law only such works as all will acknowledge to be excluded from our Justification and which as many judge are only those which are so excluded David it was who was not only converted a true Believer had the Spirit of God and the Aids of special Grace in his Obedience but had this Testimony unto his sincerity that he was a man after Gods own Heart And this witness had he in his own Conscience of his Integrity Uprightness and personal Righteousness so as that he frequently avows them appeals unto God concerning the Truth of them and pleads them as a Ground of Judgment between him and his Adversaries We have therefore a case stated in the Instance of a sincere and eminent Believer who excelled most in inherent personal Righteousness This Person under these circumstances thus testified unto both by God and in his own Conscience as unto the sincerity yea as unto the eminency of his Obedience considers how he may stand before God and be justified in his sight Why doth he not now plead his own merits and that if not ex condigno yet at least ex congruo he deserved to be acquitted and justified But he left this plea for that Generation of men that were to come after who would justifie themselves and despise others But suppose he had no such confidence in the merit of his Works as some have now attained unto yet why he doth not freely enter into Judgment with God put it unto the Trial whether he should be justified or no by pleading that he had fulfilled the Condition of the New Covenant that Everlasting Covenant which God made with him ordered in all things and sure For upon a supposition of the procurement of that Covenant and the Terms of it by Christ for I suppose the virtue of that Purchase he made of it is allowed to extend unto the Old Testament this was all that was required of him Is it not to be feared that he was one of them who see no necessity or leave none of Personal Holiness and Righteousness seeing he makes no mention of it now it should stand him in the greatest stead At least he might plead his Faith as his own Duty and Work to be imputed unto him for Righteousness But whatever the Reason be he waves them all and absolutely deprecates a Trial upon them Come not saith he O Lord into Judgment with thy Servant as it is promised that he who believes should not come into Judgment Joh. 5.24 And if this Holy Person renounce the whole consideration of all his personal inherent Righteousness in every kind and will not insist upon it under any pretence in any place as unto any use in his Justification before God we may safely conclude there is no such Righteousness in any whereby they may be justified And if men would but leave those shades and coverts under which they hide themselves in their Disputations if they would forego those pretences and Distinctions wherewith they delude themselves and others and tell us plainly what plea they dare make in the presence of God from their own Righteousness and Obedience that they may be justified before him we should better understand their minds than now we do There is one I confess who speaks with some confidence unto this purpose And that is Vasquez the Jesuite in 1.2 Disp. 204. cap. 4. Inhaerens Justitia ita reddit animam justam sanctam ac proinde filiam Dei ut hoc ipso reddat eam heredem dignam aeterna Gloria imo ipse Deus efficere non potest ut hujusmodi justus dignus non sit aeterna beatitudine Is it not sad that David should discover so much Ignorance of the worth of his inherent Righteousness and discover so much pusillanimity with respect unto his Trial before God whereas God himself could not otherwise order it but that he was and must be worthy of eternal Blessedness The Reason the Psalmist gives why he will not put it unto the Trial whether he should be acquitted or justified upon his own obedience is this general Axiom for in thy sight
Punishment threatened been immediately inflicted unto the utmost of what was contained in it this could have been no Question For Man had died immediately both temporally and eternally and been cast out of that state wherein alone he could stand in any relation unto the preceptive power of the Law He that is finally executed hath fulfilled the Law so as that he ows no more obedience unto it But 2. God in his Wisdom and Patience hath otherwise disposed of things Man is continued a Viator still in the way unto his end and not fully stated in his eternal and unchangeable condition wherein neither Promise nor Threatning Reward nor Punishment could be proposed unto him In this condition he falls under a twofold consideration 1. Of a guilty person and so is obliged unto the full punishment that the Law threatens This is not denied 2. Of a Man a Rational Creature of God not yet brought unto his Eternal End 3. In this state the Law is the only instrument and means of the continuance of the Relation between God and him Wherefore under this consideration it cannot but still oblige him unto Obedience unless we shall say that by his sin he hath exempted himself from the Government of God Wherefore it is by the Law that the Rule and Government of God over Men is continued whilest they are in statu Viatorum For every Disobedience every Transgression of its Rule and Order as to its commanding Power casteth us afresh and further under its Power of obliging unto Punishment Neither can these things be otherwise neither can any Man living not the worst of Men chuse but judge himself whilest he is in this World obliged to give Obedience unto the Law of God according to the notices that he hath of it by the light of nature or otherwise A wicked servant that is punished for his fault if it be with such a punishment as yet continues his Being and his state of servitude is not by his Punishment freed from an Obligation unto Duty according unto the Rule of it Yea his Obligation unto Duty with respect unto that crime for which he was punished is not dissolved until his punishment be capital and so put an end unto his state Wherefore seeing that by the pardon of sin we are freed only from the Obligation unto Punishment there is moreover required unto our Justification an Obedience unto what the Law requireth And this greatly strengthneth the Argument in whose Vindication we are ingaged for we being sinners we were obnoxious both unto the Command and Curse of the Law Both must be answered or we cannot be justified And as the Lord Christ could not by his most perfect Obedience satisfie the Curse of the Law dying thou shalt die so by the utmost of his suffering he could not fulfil the command of the Law Do this and live Passion as Passion is not Obedience though there may be Obedience in suffering as there was in that of Christ unto the height Wherefore as we plead that the Death of Christ is imputed unto us for our Justification so we deny that it is imputed unto us for our Righteousness For by the Imputation of the Sufferings of Christ our sins are remitted or pardoned and we are delivered from the Curse of the Law which he underwent But we are not thence esteemed just or righteous which we cannot be without respect unto the fulfilling of the Commands of the Law or the Obedience by it required The whole matter is excellently expressed by Grotius in the words before alledged Cum duo nobis peperisse Christum dixerimus impunitatem praemium illud satisfactioni hoc merito Christi distincte tribuit vetus Ecclesia Satisfactio consistit in meritorum translatione meritum in perfectissimae obedientiae pro nobis praestitae imputatione 3. The Objection mentioned proceeds also on this Supposition That pardon of sin gives title unto Eternal Blessedness in the injoyment of God For Justification doth so and according to the Authors of this opinion no other Righteousness is required thereunto but pardon of sin That Justification doth give Right and Title unto Adoption Acceptation with God and the Heavenly Inheritance I suppose will not be denied and it hath been proved already Pardon of sin depends solely on the death or suffering of Christ In whom we have Redemption through his Blood the forgiveness of sins according to the riches of his Grace Ephes. 1.7 But suffering for Punishment gives Right and Title unto nothing only satisfies for something nor doth it deserve any Reward It is no where said Suffer this and live but Do this and live These things I confess are inseparably connected in the Ordinance Appointment and Covenant of God Whosoever hath his sins pardoned is accepted with God hath Right unto Eternal Blessedness These things are inseparable but they are not one and the same And by reason of their inseparable Relation are they so put together by the Apostle Rom. 4.6 7 8. Even as David also describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works Blessed are they whose iniquities are forgiven and whose sins are covered Blessed is the Man unto whom the Lord will not impute sin It is the Imputation of Righteousness that gives Right unto Blessedness but pardon of sin is inseparable from it and an effect of it both being opposed unto Justification by Works or an Internal Righteousness of our own But it is one thing to be freed from being liable unto Eternal Death and another to have Right and Title unto a Blessed and Eternal Life It is one thing to be redeemed from under the Law that is the Curse of it another to receive the Adoption of Sons One thing to be freed from the Curse another to have the Blessing of Abraham come upon us as the Apostle distinguisheth these things Gal. 3.13 14. 4.4 5 And so doth our Lord Jesus Christ Acts 26.18 That they may receive forgiveness of sins and inheritance a Lot and Right to the Inheritance amongst them that are sanctified by Faith that is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have by Faith in Christ is only a dismission of sin from being pleadable unto our condemnation on which account there is no condemnation unto them that are in Christ Jesus But a Right and Title unto Glory or the Heavenly Inheritance it giveth not Can it be supposed that all the great and glorious effects of present Grace and future Blessedness should follow necessarily on and be the effect of meer pardon of sin Can we not be pardoned but we must thereby of necessity be made Sons Heirs of God and Coheirs with Christ Pardon of sin is in God with respect unto the sinner a free gratuitous Act Forgiveness of sin through the riches of his Grace But with respect unto the satisfaction of Christ it is an Act in Judgment For on the consideration thereof as imputed unto him doth God absolve and
for Christ he says may be called the Lord our Righteousness because he is the efficient cause of our righteousness As God is said to be our Strength and Salvation Again Christ is said to be our righteousness as he is our Wisdom our Redemption and our Peace because he hath redeemed us and makes us wise and righteous and reconcileth us unto God And other reasons of the same nature are added by others But not trusting to these Expositions of the words he adds Deinde dicitur Christus justitia nostra quoniam satisfecit patri pro nobis eam satisfactionem ita nobis donat communicat cum nos justificat ut nostra satisfactio justitia dici possit And afterwards Hoc modo non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donantur applicantur ac si nos ipsi Deo satisfecissemus De justificat lib. 2. cap. 10. Christ is said to be our Righteousness because he hath made Satisfaction for us to the Father and doth so give and communicate that Satisfaction unto us when he justifieth us that it may be said to be our Satisfaction and Righteousness And in this sense it would not be absurd if any one should say that the righteousness of Christ and his merits are imputed unto us as if we our selves had satisfied God In this sense we say that Christ is the Lord our Righteousness nor is there any thing of importance in the whole Doctrine of Justification that we own which is not here granted by the Cardinal and that in terms which some among our selves scruple and oppose I shall therefore look a little further into this Testimony which hath wrested so eminent a confession of the Truth from so great an Adversary Behold the dayes come saith the Lord that I will raise up unto David a righteous branch and this is his name whereby he shall be called the Lord our Righteousness ver 5 6. It is confessed among Christians that this is an illustrious Renovation of the first promise concerning the Incarnation of the Son of God and our Salvation by him This promise was first given when we had lost our Original Righteousness and were considered only as those who had sinned and come short of the Glory of God In this estate a Righteousness was absolutely necessary that we might be again accepted with God for without a Righteousness yea that which is perfect and compleat we never were so nor ever can be so In this estate it is promised that he shall be our Righteousness or as the Apostle expresseth it the end of the Law for righteousness to them that do believe That he is so there can be no question the whole enquiry is how he is so This say the most Sober and Modest of our Adversaries because he is the efficient cause of our Righteousness that is of our personal inherent Righteousness But this Righteousness may be considered either in it self as it is an effect of Gods Grace and so it is good and holy although it be not perfect and compleat or it may be considered as it is ours inherent in us accompanied with the remaining defilements of our Nature In that respect as this Righteousness is ours the Prophet affirms that in the sight of God we are all as an unclean thing and all our righteousnesses are as filthy rags Isa. 64.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth our whole personal inherent righteousness And the Lord Christ cannot from hence be denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness seeing it is all as filthy rags It must therefore be a Righteousness of another sort whence this denomination is taken and on the account whereof this name is given him Wherefore he is our Righteousness as all our righteousnesses are in him So the Church which confesseth all her own Righteousnesses to be filthy rags says in the Lord have I righteousness Isa. 45.24 which is expounded of Christ by the Apostle Rom. 14.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord are my righteousnesses which two places the Apostle expresseth Phil. 3.9 That I may win Christ and be found in him not having mine own righteousness which is of the Law in this case as filthy rags but that which is through the Faith of Christ the righteousness which is of God by Faith Hence it is added in the Lord shall the seed of Israel be justified ver 25. namely because he is in what he is in what he was and did as given unto and for us our righteousness and our Righteousness is all in him which totally excludes our own personal inherent righteousness from any interest in our justification and ascribes it wholly unto the Righteousness of Christ. And thus is that Emphatical Expression of the Psalmist I will go in the strength of the Lord God for as unto holiness and obedience all our spiritual strength is from him alone and I will make mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71.16 Of thy righteousness of thine only The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone For this the Apostle affirms to be the design of God in making Christ to be righteousness unto us namely that no flesh should glory in his presence but that he that glorieth should glory in the Lord 1 Cor. 1.29 30 31. For it is by Faith alone making mention as unto our Justification of the Righteousness of God of his righteousness only that excludes all boasting Rom. 3.27 And besides what shall be further pleaded from particular Testimonies the Scripture doth eminently declare how he is the Lord our righteousness namely in that he makes an end of sin and reconciliation for iniquity and brings in everlasting righteousness Dan. 9.24 For by these things is our Justification compleated namely in Satisfaction made for Sin the Pardon of it in our Reconciliation unto God and the providing for us an everlasting righteousness Therefore is he the Lord our Righteousness and so rightly called Wherefore seeing we had lost Original righteousness and had none of our own remaining and stood in need of a perfect compleat righteousness to procure our acceptance with God and such a one as might exclude all occasion of boasting of any thing in our selves the Lord Christ being given and made unto us the Lord our righteousness in whom we have all our righteousness our own as it is ours being as filthy rags in the sight of God and this by making an end of sin and reconciliation for iniquity and bringing in everlasting righteousness It is by his Righteousness by his only that we are justified in the sight of God and do glory This is the substance of what in this case we plead for and thus it is delivered in the Scripture in a way bringing more Light and Spiritual Sense into the Minds of Believers than those Philosophical expressions and distinctions which vaunt themselves
application of them unto all that do believe which may be justly pleaded unto the same purpose with those passages of the Context which we have insisted on But if every Testimony should be pleaded which the Holy Ghost hath given unto this Truth there would be no end of writing One thing more I shall observe and put an end unto our discourse on this Chapter Vers. 6 7 8. The Apostle pursues his Argument to prove the freedom of our Justification by Faith without respect unto Works through the Imputation of Righteousness in the instance of pardon of Sin which essentially belongeth thereunto And this he doth by the Testimony of the Psalmist who placeth the blessedness of a man in the Remission of Sins His design is not thereby to declare the full nature of Justification which he had done before but only to prove the freedom of it from any respect unto Works in the instance of that essential part of it Even as David also describeth the blessedness of the man unto whom God imputeth Righteousness without Works which was the only thing he designed to prove by this Testimony saying Blessed are they whose Iniquities are forgiven He describes their blessedness by it not that their whole blessedness doth consist therein but this concurs unto it wherein no respect can possibly be had unto any Works whatever And he may justly from hence describe the blessedness of a man in that the Imputation of Righteousness and the Non-Tmputation of Sin both which the Apostle mentioneth distinctly wherein his whole blessedness as unto justification doth consist are inseparable And because Remission of Sin is the first part of Justification and the principal part of it and hath the Imputation of Righteousness always accompanying it the blessedness of a man may be well described thereby Yea whereas all Spiritual Blessings go together in Christ Eph. 1.3 A mans blessedness may be described by any of them But yet the Imputation of Righteousness and the Remission of Sin are not the same no more than Righteousness imputed and Sin remitted are the same Nor doth the Apostle propose them as the same but mentioneth them distinctly both being equally necessary unto our compleat Justification as hath been proved Chap. 5. Vers. 12 13 14 15 16 17 18 19 20 21. Wherefore as by one man Sin entred into the world and death by Sin and so death passed upon all men for that all have sinned For until the Law Sin was in the world But Sin is not imputed when there is no Law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by Grace which is by one man Jesus Christ hath abounded unto many And not as it was by one that sinned so is the gift For the Judgment was by one to condemnation but the free gift is of many offences unto Justification For if by one mans offence death reigned by one much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ. Therefore as by the offence of one Judgment came upon all men to condemnation Even so by the Righteousness of one the free gift came upon all men unto Justification of life For as by one mans disobedience many were made Sinners So by the obedience of one shall many be made Righteous Moreover the Law entred that the offence might abound But where Sin abounded Grace did much more abound That as Sin hath reigned unto death even so might Grace reign through Righteousness unto eternal life by Jesus Christ our Lord. The Apostle Chap. 3.27 affirms That in this matter of Justification all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting is excluded But here in the Verse foregoing he grants a boasting or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only so but we also glory in God he excludes boasting in our selves because there is nothing in us to procure or promote our own Justification He allows it us in God because of the eminency and excellency of the way and means of our Justification which in his Grace he hath provided And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting in God here allowed us hath a peculiar respect unto what the Apostle had in prospect further to discourse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so includes what he had principally treated of before concerning our Justification so far as it consists in the pardon of sin For although he doth suppose yea and mention the imputation of Righteousness also unto us yet principally he declares our Justification by the pardon of sin and our freedom from condemnation whereby all boasting in our selves is excluded But here he designs a further progress as unto that whereon our glorying in God on a right and title freely given us unto eternal life doth depend And this is the Imputation of the Righteousness and Obedience of Christ unto the Justification of life or the reign of Grace through Righteousness unto eternal Life Great complaints have been made by some concerning the obscurity of the discourse of the Apostle in this place by reason of sundry Ellipses Antapodota Hyperbata and other Figures of Speech which either are or are feigned to be therein Howbeit I cannot but think that if Men acquainted with the common principles of Christian Religion and sensible in themselves of the nature and guilt of our original apostasie from God would without prejudice read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this place of the Scripture they will grant that the design of the Apostle is to prove that as the sin of Adam was imputed unto all Men unto condemnation so the Righteousness and Obedience of Christ is imputed unto all that believe unto the Justification of life The sum of it is given by Theodoret Dial. 3. Vide quomodo quae Christi sunt cum iis quae sunt Adami conferantur cum morbo medicina cum vulnere emplastrum cum Peccato justitia cum execratione benedictio cum condemnatione remissio cum transgressione obedientia cum morte vita cum inferis regnum Christus cum Adam homo cum homine The differences that are among Interpreters about the Exposition of these words relate unto the use of some Particles Prepositions and the dependance of one passage upon another on none of which the confirmation of the truth pleaded for doth depend But the plain design of the Apostle and his express Propositions are such as if Men could but acquiesce in them might put an end unto this controversie Socinus acknowledgeth that this place of Scripture doth give as he speaks the greatest occasion unto our opinion in this matter For he cannot deny but at least a great appearance of what we
in as much because Only we must say that here is a reason given Why Death passed on all Men in as much as all have sinned that is in that sin whereby death entred into the World It is true Death by vertue of the original constitution of the Law is due unto every sin when ever it is committed But the present inquiry is how Death passed at once on all Men how they came liable and obnoxious unto it upon its first entrance by the actual sin of Adam which cannot be by their own actual sin Yea the Apostle in the next Verses affirms That death passed on them also who never sinned actually or as Adam did whose sin was actual And if the actual sins of Men in imitation of Adams sin were intended then should Men be made liable to Death before they had sinned For Death upon its first entrance into the World passed on all Men before any one Man had actually sinned but Adam only But that Men should be liable unto Death which is nothing but the punishment of sin when they have not sinned is an open contradiction For although God by his sovereign Power might inflict Death on an innocent Creature yet that an innocent Creature should be guilty of death is impossible For to be guilty of death is to have sinned Wherefore this expression In as much as all have sinned expressing the desert and guilt of death then when sin and death first entred into the World no sin can be intended in it but the sin of Adam and our interest therein Eramus enim omnes ille unus homo And this can be no otherwise but by the imputation of the guilt of that sin unto us For the act of Adam not being ours inherently and subjectively we cannot be concerned in its Effect but by the imputation of its guilt For the communication of that unto us which is not inherent in us is that which we intend by imputation This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the intended collation which I have insisted the longer on because the Apostle lays in it the foundation of all that he afterwards infers and asserts in in the whole comparison And here some say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his discourse that is he layeth down the Proposition on the part of Adam but doth not shew what answereth to it on the contrary in Christ. And Origen gives the reason of the silence of the Apostle herein namely Lest what is to be said therein should be abused by any unto sloth and negligence For whereas he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which is a note of similitude By one Man sin entred into the World and Death by sin so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reddition should be So by one Righteousness entred into the World and Life by Righteousness This he acknowledgeth to be the genuine filling up of the comparison but was not expressed by the Apostle Lest Men should abuse it unto negligence or security supposing that to be done already which should be done afterwards But as this plainly contradicts and everts most of what he further asserts in the Exposition of the place so the Apostle concealed not any Truth upon such considerations And as he plainly expresseth that which is here intimated Ver. 19. So he shews how foolish and wicked any such imaginations are as suppose that any countenance is given hereby unto any to indulge themselves in their sins Some grant therefore that the Apostle doth conceal the Expression of what is ascribed unto Christ in opposition unto what he had affirmed of Adam and his sin unto Ver. 19. But the truth is it is sufficiently included in the close of Ver. 14. where he affirms of Adam that in those things whereof he treats He was the Figure of him that was to come For the way and manner whereby he introduced Righteousness and Life and communicated them unto Men answered the way and manner whereby Adam introduced sin and death which passed on all the World Adam being the Figure of Christ look how it was with him with respect unto his Natural Posterity as unto sin and death so it is with the Lord Christ the Second Adam and his Spiritual Posterity with respect unto Righteousness and Life Hence we argue If the actual sin of Adam was so imputed unto all his posterity as to be accounted their own sin unto condemnation then is the actual obedience of Christ the Second Adam imputed unto all his Spiritual Seed that is unto all Believers unto Justification I shall not here further press this Argument because the ground of it will occur unto us afterwards The two next Verses containing an Objection and an Answer returned unto them wherein we have no immediate concernment I shall pass by Vers. 15 16. The Apostle proceeds to explain his Comparison in those things wherein there is a dissimilitude between the comparates But not as the offence so is the free gift for if through the offence of one many be dead much more the Grace of God and the gift by Grace by one Man Jesus Christ hath abounded unto many The opposition is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other between which a dissimilitude is asserted not as unto their opposite effects of Death and Life but only as unto the degrees of their efficacy with respect unto those effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offence the fall the sin the transgression that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disobedience of one Ver. 19. Hence the first sin of Adam is generally called the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is opposed hereunto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum Donum gratuitum Beneficium id quod Deus gratificatur that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is immediately explained The grace of God and the free gift by grace through Jesus Christ. Wherefore although this word in the next verse doth precisely signifie the Righteousness of Christ yet here it comprehends all the causes of our Justification in opposition unto the fall of Adam and the entrance of sin thereby The consequent and effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the offence the fall is that many be dead No more is here intended by many but only that the effects of that one offence were not confined unto one And if we inquire who or how many those many are the Apostle tells us that they are all Men universally that is all the posterity of Adam By this one offence because they all sinned therein they are all dead that is rendered obnoxious and liable unto death as the punishment due unto that one offence And hence also it appears how vain it is to wrest those words of Ver. 12. In as much as all have sinned unto any other sin but the first sin in Adam seeing it is given as the reason why death passed on them it being here plainly affirmed That they
so in the translation of the guilt of the sinner unto it as is fully declared Levit. 16.20 21. Only I must say that I grant this signification of the word to avoid contention For whereas some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sin and a sacrifice for sin it cannot be allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal signifies to err to sin to transgress the Law of God In Piel it hath a contrary signification namely to cleanse from sin or to make expiation of sin Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used with respect unto its derivation from the first conjugation and signifies sin transgression and guilt But sometimes with respect unto the second and then it signifies a sacrifice for sin to make expiation of it And so it is rendered by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 44.27 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.10 Ezek. 43.23 A Propitiation a Propitiatory Sacrifice Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 19.19 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purification or Cleasing But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely doth no where in any good Author nor in the Scripture signifie a Sacrifice for sin unless it may be allowed to do so in this one place alone For whereas the LXX do render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it signifies sin where it denotes an Offering for sin and they retain that word they do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elliptical expression which they invented for that which they knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its self neither did nor could signifie Lev. 4.3 14 32 35. Chap. 5.6 7 8 9 10 11. Chap. 6.30 Chap. 8.2 And they never omit the preposition unless they name the Sacrifice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is observed also by the Apostle the new Testament For twice expressing the Sin-offering by this word he useth that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.3 Heb. 10.6 But no where useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose If it be therefore of that signification in this place it is so here alone And whereas some think that it answers Piaculum in the Latine it is also a mistake for the first signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confessed to be sin and they would have it supposed that thence it is abused to signifie a Sacrifice for sin But Piaculum is properly a Sacrifice or any thing whereby sin is expiated or satisfaction is made for it And very rarely it is abused to denote such a sin or crime as deserves publick expiation and is not otherwise to be pardoned so Virgil Distulit in seram commissa Piacula mortem But we shall not contend about words whilest we can agree about what is intended The only enquiry is how God did make him to be sin He hath made him to be sin so that an act of God is intended And this is elsewhere expressed by his laying all our Iniquities upon him or causing them to meet on him Isa. 53.6 And this was by the Imputation of our sins unto him as the sins of the people were put on the Head of the Goat that they should be no more theirs but his so as that he was to carry them away from them Take sin in either sense before mentioned either of a Sacrifice for sin or a Sinner and the Imputation of the guilt of sin antecedently unto the punishment of it and in order thereunto must be understood For in every Sacrifice for sin there was an imposition of sin on the Beast to be offered antecedent unto the Sacrificing of it and therein its suffering by death Therefore in every offering for sin he that brought it was to put his hand on the head of it Lev. 1.4 And that the transferring of the guilt of sin unto the offering was thereby signified is expresly declared Lev. 16.21 Wherefore if God made the Lord Christ a Sin Offering for us it was by the Imputation of the guilt of sin unto him antecedently unto his suffering Nor could any Offering be made for sin without a Typical translation of the guilt of sin unto it And therefore when an Offering was made for the expiation of the guilt of an uncertain Murther those who were to make it by the Law namely the Elders of the City that were next unto the place where the man was slain were not to offer a Sacrifice because there was none to confess guilt over it or to lay guilt upon it But whereas the neck of an Heifer was to be stricken off to declare the punishment due unto Blood they were to wash their hands over it to testifie their own Innocency Deut. 21.1 2 3 4 5 6 7 8. But a Sacrifice for sin without the Imputation of guilt there could not be And if the word be taken in the second sense namely for a sinner that is by imputation and in Gods esteem it must be by the imputation of guilt For none can in any sense be denominated a sinner from mere suffering None indeed do say that Christ was made sin by the imputation of punishment unto him which hath no proper sense But they say sin was imputed unto him as unto punishment which is indeed to say that the guilt of sin was imputed unto him For the guilt of sin is its respect unto punishment or the obligation unto punishment which attends it And that any one should be punished for sin without the imputation of the guilt of it unto him is impossible and were it possible would be unjust For it is not possible that any one should be punished for sin properly and yet that sin be none of his And if it be not his by inhaesion it can be his no other way but by imputation One may suffer on the occasion of the sin of another that is no way made his but he cannot be punished for it for punishment is the recompence of sin on the account of its guilt And were it possible where is the Righteousness of punishing any one for that which no way belongs unto him Besides imputation of sin and punishing are distinct acts the one preceding the other and therefore the former is only of the guilt of sin Wherefore the Lord Christ was made sin for us by the imputation of the guilt of our sins unto him But it is said that if the guilt of sin were imputed unto Christ he is excluded from all possibility of merit for he suffered but what was his due And so the whole work of Christs satisfaction is subverted This must be so if God in judgment did reckon him guilty and a sinner But there is an ambiguity in these expressions If it be meant that God in judgment did reckon him guilty and a sinner inherently in his own person no such thing is intended But God laid all our sins on him and in judgment spared him not as unto what was due unto them And so he suffered
Righteous and the Sons of God then may Christ by the imputation of our unrighteousness be said to be a sinner and a child of the Devil Ans. 1 That which the Scripture affirms concerning the imputation of our sins unto Christ is that he was made sin for us This the Greek Expositors Chrysostome Theophylact and Oecumenius with many others take for a sinner But all affirm that denomination to be taken from imputation only he had sin imputed unto him and underwent the punishment due unto it as we have Righteousness imputed unto us and enjoy the benefit of it 2 The imputation of sin unto Christ did not carry along with it any thing of the pollution or filth of sin to be communicated unto him by transfusion a thing impossible so that no denomination can thence arise which should include in it any respect unto them A thought hereof is impious and dishonourable unto the Son of God But his being made sin through the imputation of the guilt of sin is his honour and glory 3 The imputation of the sin of Fornicators Idolaters Adulterers c. such as the Corinthians were before their Conversion unto Christ doth not on any ground bring him under a denomination from those sins For they were so in themselves actively inherently subjectively and thence were so called But that he who knew no sin voluntarily taking on him to answer for the guilt of those sins which in him was an act of Righteousness and the highest Obedience unto God should be said to be an Idolater c. is a fond imagination The denomination of a sinner from sin inherent actually committed defiling the Soul is a reproach and significative of the utmost unworthiness But even the denomination of a sinner by the imputation of sin without the least personal guilt or defilement being undergone by him unto whom it is imputed in an act of the highest Obedience and tending unto the greatest glory of God is highly honourable and glorious But 4 The imputation of sin unto Christ was antecedent unto any real union between him and sinners whereon he took their sin on him as he would and for what ends he would But the imputation of his Righteousness unto Believers is consequential in order of nature unto their union with him whereby it becomes theirs in a peculiar manner so as that there is not a parity of reason that he should be esteemed a sinner as that they should be accounted Righteous And 5 we acquiesce in this that on the imputation of sin unto Christ it is said that God made him to be sin for us which he could not be but thereby and he was so by an act transient in its effects for a time only that time wherein he underwent the punishment due unto it But on the imputation of his Righteousness unto us we are made the Righteousness of God with an everlasting Righteousness that abides ours always 6 To be a child of the Devil by sin is to do the works of the Devil Joh. 8.44 But the Lord Christ in taking our sins upon him when imputed unto him did the work of God in the highest act of holy Obedience evidencing himself to be the Son of God thereby and destroying the work of the Devil So foolish and impious is it to conceive that any absolute change of state or relation in him did ensue thereon That by the Righteousness of God in this place our own Faith and Obedience according to the Gospel as some would have it are intended is so alien from the scope of the place and sense of the words as that I shall not particularly examine it The Righteousness of God is revealed to Faith and received by Faith and is not therefore Faith it self And the force of the Antithesis is quite perverted by this conceit For where is it in this that he was made sin by the imputation of our sin unto him and we are made Righteousness by the imputation of our own Faith and Obedience unto our selves But as Christ had no concern in sin but as God made him sin it was never in him inherently so have we no interest in this Righteousness it is not in us inherently but only is imputed unto us Besides the act of God in making us righteous is his justifying of us But this is not by the infusion of the habit of Faith and Obedience as we have proved And what act of God is intended by them who affirm That the Righteousness of God which we are made is our own Righteousness I know not The constitution of the Gospel Law it cannot be for that makes no Man righteous And the Persons of Believers are the object of this act of God and that as they are considered in Christ. Gal. 2.16 The Epistle of the same Apostle unto the Galatians is wholly designed unto the vindication of the Doctrine of Justification by Christ without the Works of the Law with the use and means of its improvement The sum of his whole design is laid down in the repetition of his words unto the Apostle Peter on the occasion of his failure there related Chap. 2.86 Knowing that a Man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed on Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh be justified That which he doth here assert was such a known such a fundamental principle of Truth among all Believers that their conviction and knowledge of it was the ground and occasion of their transition and passing over from Judaism unto the Gospel and Faith in Jesus Christ thereby And in the words the Apostle determines that great inquiry how or by what means a Man is or may be justified before God The subject spoken of is expressed indefinitely A Man that is any Man a Jew or a Gentile a Believer or an Vnbeliever The Apostle that spake and they to whom he spake the Galatians to whom he wrote who also for some time had believed and made Profession of the Gospel The answer given unto the question is both Negative and Positive both asserted with the highest assurance and as the common faith of all Christians but only those who had been carried aside from it by Seducers He asserts that this is not this cannot be by the Works of the Law What is intended by the Law in these disputations of the Apostle hath been before declared and evinced The Law of Moses is sometimes signally intended not absolutely but as it was the present instance of Mens cleaving unto the Law of Righteousness and not submitting themselves thereon unto the Righteousness of God But that the consideration of the Moral Law and the duties of it is in this Argument any where excepted by him is a weak imagination yea it would except the Ceremonial Law it self for the observation of it whilest