this Apostle still makes betweene the works of the Law and beleeving in the point of justification is not at all in respect of the notification or discovery of it either to the justified themselves or others but simply and absolutely in respect of the effecting it Besides to make Paul say thus that they had beleeved in Christ that they might know that they had beene justified by beleeving in him is to make him speake at a very low rate of reason and understanding and not much short of contradictions For with what tolerable congruity or construction of reason can a man be said to beleeve with this intent or for this end that hee may know he is justified by beleeving The doing of a thing for a certaine end is no meanes to certifie or assure any man that the end is or shall be much lesse that it hath already beene obtained by the doing it Much more might be argued both from the Scriptures and reason and testimony of Authors for this Conclusion if it were either necessary or seasonable in this place Neither are the things that can be objected against it SECT 22 of any such weight but that they may receive a faire and ready answer I have heard onely of two Arguments that are made against it The first is this If a man must beleeve before he be justified then God doth not justifie the ungodly because he that beleeveth cannot be counted an ungodly man To this I answer in few words that when the Scripture saith that God justifieth the ungodly the meaning is not as if the person to be justified must needs be ungodly i in the midst of his prophanenesse in the very nicke and instant of time wherein God justifieth him But God may be said to be he that justifieth the ungodly because he hath found out a way and meanes whereby to juftifie sinners and ungodly men viz. Faith in Jesus Christ which neither the Law knoweth nor could ever the wisedome of men or Angels have imagined The justification of the ungodly is ascribed unto God as an high and excellent clogium of his wisedome and goodnesse as when Christ is said to save sinners the meaning is not that men are actually wicked and sinfull when salvation is actually conferr'd upon them but that he affords meanes to those that are sinners as viz. the grace of Faith Repentance c. whereby they may be and many are saved Or else secondly Answer might be that God may be said to justifie not onely when hee absolves and perfecteth the act or worke of justification i. when hee passeth a sentence of absolution upon the beleever but even when hee beginneth it i. when he first toucheth moveth or incline the heart to beleeve upon which justification properly so called dependeth and followeth immediatly Now before and untill this supernaturall touch or motion of the heart from God a man in strictnesse and proprietie of speech may be called ungodly It is a common rule among Divines for the interpretation of many Scriptures In Scripturis saepe fieri dicitur quod fieri incipit In Scripture that is often said to be done which is onely begun to be done and whereof the cause onely is yet in being Thus Prov. 11.2 Shame is said to come when pride commeth viz. because pride is the cause of shame and Tit. 3.5 God is said to have saved men when he hath conferred regeneration or the washing of the new birth upon them because regeneration is a meanes of salvation besides many like instances that might be added In like manner justification may be said to come when Faith commeth and God may be said to justifie when he giveth men Faith whereby they shall be justified c. In this sence therefore God may be said to justifie the ungodly because he giveth Faith unto men being yet sinfull whereby they are justified Thirdly and lastly Further answer might be that there being no prioritie of time at all but onely of nature between a mans beleeving and his being justified so that in the very first instant and touch of time wherein he can be conceived truely to beleeve he is to be conceived justified also God may as properly be said to justifie the ungodly though he justifieth onely those that beleeve as to give Faith or the grace of beleeving unto the ungodly The reason is plaine because in respect of time a man is as immediately ungodly before his justification as he is before his beleeving though he be not justified SECT 23 till hee beleeveth The later Objections against the Conclusion in hand is if a man hath the Spirit of God given him before hee beleeveth he must needs be justified before he beleeveth otherwise it must be said that a man may have the Spirit of grace and sanctification and yet be in an estate of wrath and condemnation And that a man hath and must have the Spirit of Grace before hee beleeveth it is evident because otherwise he could not beleeve To this I answer first by concession that a man is not able of himselfe and without the speciall presence and assistance of the Spirit of grace to raise an act of a true beleeving in his soule But secondly by way of exception I answer two things first that though a man cannot beleeve without the gracious assistance of the Spirit of God yet doth it not follow from hence that there should be the least imaginable distance or space of time betweene a mans receiving the Spirit and his beleeving wherein hee should remayne liable to condemnation because the first touch of the Spirit upon the soule the act of beleeving may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sticke as fast and close together in respect of time as the scales of Leviathan doe in respect of place which by the description and testimony of God himselfe who best knowes their composure and frame are so neere one to another that no ayre can come between Ioh. 41.16 The Sunne was not first made and afterwards shined but his shining in respect of time is as ancient as his creation there was not the least distance or space of time betweene wherein any thing could be done or the least motion performed So may the comming of the Spirit of Grace unto the soule and the act of the soules beleeving touch in one and the same point of time an infinit power being able to worke any thing in a moment in which case it is evident that there is no place for the inconvenience mentioned in the objection viz. that a man endued with the spirit of grace should for a time be in an estate of condemnation except hee were justified before he beleeveth 2. SECT 24 Be it supposed that the spirit of grace should be at worke in the soule for any space of time before the soule hath put forth an act of true beleeving yet till there be a saving worke of Faith wrought by him in the soule it is no wayes inconvenient nor
which stands in any perfection of vertues sanctification Somwhat before the former words alledged Nos verò quod dat admittimus reciprocart inter se justificationem et remissionem peccatorum i. We admit of what he Bellarmine grants that justification and remission of sins are one and the else same thing And againe pag. 908. Remissio peccatorum est justitia imputata i. Forgivenesse of sins is that righteousnesse that is imputed to us Stephanus Fabritius to like purpose coâ—menting upon Psal 32.1 desines justification thus Justificatio est actio Dei quà eum qui in Christum mediatorem credit ex solà gratià et misericordi propter satisfactionem et meritum Christi à peccat is absolvit et justum ac innocentem pronunciat i. Justification is an act of God whereby of his meere grace and mercy for the satisfaction and merit of Christ he absolves him from his sins that beleeveth in Christ the Mediator and pronounceth him just and innocent Lastly Amesius upon the same Psalme and verse makes remission of sins and justification terms equipollent and reciprocall Descriptio beatitudinis petiturà causa efficiente et continente quae est remissio peecatorum vel justificatio cum ejus effectis c. i. The description of blessednesse is drawn from the efficient and holding cause thereof which is Forgivenesse of sins or Iustification with its effects It were easie I presume for him that hath leisure SECT 8 to traverse the writings of these and other Reformed Divines to make the pile farre greater of such passages as these Therfore certainly they are very injurious not onely to the names and reputations of these worthy lights in the Church of God who deny them fellowship and communion in so glorious a truth and would force upon them in the very face of their own solemne declarations of themselves to the contrary an opinion so inconsistent with the streame of the Scripture and all sound reason but to the truth it selfe also by seeking to represent it to the eyes and consciences of men as a Beacon upon a hill or as a Sparrow upon the house top alone by it selfe destitute of Friends and helpers when as it dwells in the midst of its own people and hath many of the very choyce of those holy and faithfull and chosen ones that are with the Lamb against the Beast to stand for it So that those odious aspersions of Popery and Arminianisme are Vipers that wil easily shake into the fire when the time of shaking comes This for a 4th Demonstration of our Conclusion from the Scriptures CAP. VI. Conteining a Fift Argument or proofe from Scripture for clearing the Assertion FIftly SECT 1 I conceive that a cleare opening of that Scripture Philip. 39. will yield us plenty of further light for the discovery of that truth we seek after in the obscurity of our present Controversie The words are And be found in him not having mine own righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God through Faith In the former verse the Apostle professeth what strange effects the excellency of the knowledge of Christ had wrought in him it had caused him to count all things losse which somtimes he had esteemed the greatest gaine and the best treasure yea to despoyle himselfe as it were with a spirit of deep indignation of all those formerly beloved and rich-esteemed ornaments which were unto him as chaines of gold about his neck and as he then thought highly commended him and made him glorious in the sight of God and men he means his Pharisaicall righteousnesse and legall observations his Jewish prerogatives c. he was now so farre transformed by the renewing of his mind by the light of the knowledge of Christ shining in unto him that he looked upon all his former glory as upon dung and smelt a favour of death in those things which had bin his only confidence and hope before of life and peace Now the reason why he favoured himselfe all that might be in these under-thoughts and avileing apprehensions of his former things and layed on load in this kind all he could he declares to be this that he might win Christ or make gain and advantage of him How this his desire or intent of gaining Christ might be accomplished he expresseth thus And may be found in him Observe he doth not say that he may be found in his righteousnesse much lesse in his righteousnesse imputed to him but simply in himselfe That he might be found in him which is an usuall expression in Scripture of the spirituall estate and condition of a beleever viz. to be in Christ Rom. 8.1 There is no condemnation to those that are in Christ Iesus So cap. 16.7 Who also were in Christ before me i. were beleevers c. What it is to be found in Christ or how it must be with him if he be found in him viz. when his time is come for he speaks here of the future of the time of his breaking up as it were by death he expresseth 1. negatively thus not having mine own righteousnesse yet not simply and alltogether no righteousnesse that may in no sence be called his own but precisely and determinately no such righteousnesse of his own which stands in works of the Law Such a righteousnesse of his own he must be sure not to have i. not to trust to or to shroud and shelter himselfe under from the stroke of Gods justice 2º affirmatively thus but that i that righteousnesse which is through the Faith of Christ the righteousnesse which is of God by Faith Here is not the least jot or tittle of any mention not the least whispering breathing or intimation of any righteousnesse he should have by the imputation of the righteousnes of Christ no nor of any righteousnesse by or through the righteousnesse of Christ but only such a righteousnes as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Faith of Christ or by beleeving in him Now because such a righteousnesse as this wherein is nothing more required of men SECT 2 but only Faith in Christ might seeme a slender and tickle righteousnesse to adventure so great a weight as the precious soule upon and comes far short of that righteousnesse of a mans owne which he might make out by the works of the Law the Apostle addes by way of commendation of this righteousnesse to uphold the credit and esteeme of it in the hearts and consciences of men that it is the righteousnesse of God i. a righteousnesse which God himselfe hath found out and which he will owne and countenance and account for righteousnesse unto men and no other but this Even the righteousnesse of God saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Faith i. which comes and accrues and is derived upon a man by Faith The mentioning of this righteousnesse the second time as being or standing in Faith is doubtlesse emphaticall One reason
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 Iesus Christ hath abounded unto many i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. q.d. If the sinne of Adam being but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inconsiderate stumbling or a sinne proceeding from incogitancie and Adam hmselfe but one hath yet beene able to involve many i. his whole posteritie all that shall be borne of him in death and condemnation much more must it needs be conceived that the grace i. the gracious intent purpose of God towards men and the gift by that grace viz. of righteousnes justification by such a man as Iesus Christ is who is both God and man should abound unto many i. justifie and save with farre greater efficacie power and authority and as it were with an higher hand all those that by spirituall regeneration and a true faith shall descend from him The strēngth of of the Apostles reasoning and inference in this passage Scripture lyeth in this The salvation of the world faith he must needs proceede with farre higher hand by Christ then the condemnation of it did or doth by Adam Because 1. The foundation and ground worke of the one was the free and gracious intent and purpose of God which is a stronger and more active and lively principle or spring to set all the wheeles and worke on going that depend upon it then a permissive decree onely which as seemeth here intimated and imployed is the maine foundation the other viz. the condemnation of the world by Adam had in respect of God This permissive decree though it be as cleare as the other in respect of the event and comming to passe of such things as are comprehended in it yet is the motion of it but slow and heavie in comparison of the other Gods permissive decrees are chiefely executed by second meanes or by occasion of his withdrawing himselfe and leaving the creature to it selfe but his gracious decrees have his heart and soule and strength and might in their execution And secondly that which is the more proper and immediate cause of the difference here laid downe by the Apostle the condemnation of the world as touching matter of provocation and offence given unto God proceeds onely in the demerit and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one inconsiderate act of sinne and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one onely meere man whereas the salvation of the world advanceth in the strength of such a righteousnesse attonement or justification as was procured indeed by one man but this one man was Jesus Christ who is valuable with thousand thousands of men and ten thousand times ten thousand thousands So that what he hath purposely and with all his might done for the justification and salvation of the world must needs be of an incomparable farre greater efficacie to carry these before it then the stumbling or unadvised sinne of one poore meere and meane man in comparison can be to procure the condemnation of it Onely I desire that it should be here considered and remembered that there is nothing said in all this Conclusion any wayes to extenuate either the demerit or guilt of Adams sinne beneath their just proportions and degrees but onely to shew that there is a great excesse of merit in the obedience of Christ above the rate and proportion of demerit in the disobedience of Adam There being these and other differences betweene Adam in his condemning the world and Christ in his Act or Worke in saving it it is evident that all such arguments or reasonings which are drawne from specialites and particularities of agreement betweene them are invalid and insufficient except they have some other foundation to beare them That which makes a true and lively Faith instrumentall in Justification Conclusi 11 SECT 17 is nothing that is essentiall or naturall to it whether descent propertie or act but somewhat that is extrinsecall and purely adventitious viz. the force and efficacie of that will good pleasure ordination covenant and appointment of God in that behalfe As it was neither the stature nor comelinesse of Aarons person nor his descent from Levie nor his grace nor his wisedome nor his knowledge nor any service formerly done by him either unto God or his Church nor any thing that in any proprietie of speech could be called his that made him an high Priest but Gods calling him unto and investing him with that honour and function he might have beene all that hee was otherwise and might have done all that hee did otherwise and yet without this anointing and appointment from God another might have beene high Priest and not he So might Faith have beene Faith both in the Originall and descent of it from the Spirit of God as likewise in all that native beautie and excellencie that belongs to it yea and put forth all those acts which otherwise it puts forth as to bring men to Christ to lay hold of Christ c. and yet never have attained the honour that is now put upon it never have beene instrumentall in Justification And as the same anointing or calling from God which were confer'd upon Aaron would have made any other man Priest though of another Tribe though lesse gracefull of person of meaner gifts and abilities every-wayes than Aaron was had they beene conferred upon him so had any other grace as love patience temperance or the like the force and power of the same covenant or ordination from God to assist them it cannot be conceived but that any of these would justifie as effectually as faith it selfe now doth Therefore it is unquestionably evident that Faith doth not justifie as it relates to Christ or as it apprehends him or redemption by him or the like because all these and such like properties or acts as these are essentiall and naturall unto Faith I meane to such a Faith as we speake of and that Faith which hath not or doth not all this is no true lively or effectuall Faith or instrumentall in justification Wherefore if Faith should justifie in regard or by vertue of any of these it should justifie by it selfe or by some dignity quality or act that is proper to it or inherent in it Hence it is that Scripture still suspends the justifying power or propertie of Faith upon the will free grace and good pleasure of God but never upon any act or qualitie proper to it selfe This is the will of him that sent me saith our Saviour Ioh. 6.40 that every man that seeth the Sonne and beleeveth in him should have everlasting life c. clearely implying 1. That it is not any seeing of Christ either corporally or spiritually nor any beleeving in him that could carry eternall life had it not the efficacie of the will of God to strengthen it thereunto And 2 that had this Will of God fallen in conjunction with any other grace or act of
contrary to truth to judge the person in an estate of condemnation though he may be comming on in a way towards justification As men that never come to be justified but perish in their sinnes everlastingly are said to be partakers of the holy Ghost Heb 6.4 that is may have many great and excellent workings of the holy Ghost within them and upon them so may men to whom the grace of justification and salvation upon it is intended by God have the like workings of the Spirit upon them for a time and yet have no worke at all upon them truely saving i. which hath an essentiall and necessary connexion with salvation And till some such worke as this is wrought though the Spirit of God be in them yet are they under condemnation and dying in their present condition without somefurther worke of grace should certainely perish Now though there may be many workings of the Spirit of God in men before they beleeve which may be called Saving in regard of their issue and event yet is there none formally saving that is that hath salvation promised unto it till Faith it selfe be wrought The first touch of any worke upon the soule that is either truly sanctifying or necessarily saving is that whereby the soule is inabled to touch upon Christ for its justification neither is the habit of Faith first planted in the soule by the holy Ghost and afterwards the soule enabled by it 'to exercise and put forth an act of beleeving whereby it is justified but as the common and more probable opinion is that fruit-bearing trees were at first created with ripe fruits upon them so doth God at first create both the habit and act of faith in the soule in the same moment of time and not the one before the other So that the first act of beleeving whereby the creature is primarily justified is not rais'd out of any pre-existent habit or grace of Faith as all after acts of beleeving are but is as immediately the product or effect of the power of God as the habit of Faith it selfe is even as the fruits which according to the opinion mentioned were created with and upon their trees did not grow out of these trees nor were produced in a naturall way by them as all after fruits growing upon them were but were as proper and immediate effects of the creative power of God as the trees themselves So we see at last that the conclusion laid downe is no waies prejudic'd nor shaken by either of these objections Conclu 14 SECT 25 The sentence or curse of the Law was not properly executed upon Christ in his death but this death of Christ was a ground or consideration unto God whereupon to dispence with his Law and to let fall or suspend the execution of the penalty or curse therein threatned This is evident because the threatning and curse of the Law was not at all bent or intended against the innocent or righteous but against transgressors onely Therefore God in inflicting death upon Christ being innocent righteous did not follow the purport or intent of the Law If he had inflicted death upon all the transgressors of the Law this had bin a direct execution of the Law because this was that which the Law threatned and intended But God in spareing and forbearing the transgressors who according to the tenor of the Law should have bin punished manifestly dispenceth with the Law and doth not execute it As when Zaleucus the Locrian Lawgiver caused one of his owne eyes to be put out that one of his Sons eyes might be spared who according both to the Letter and intent of the Law should have lost both he did not precisely execute the Law but gave a sufficient account or consideration why it should for that time be dispenced with and not put into execution In this sense indeed Christ may be said to have undergone or suffered the penalty or curse of the Law 1º it was the curse or penalty of the Law as now hanging over the head of the world and ready to be executed upon all men for sinne that occasioned his suffering of those things which he endured Had not the curse of the Law either bin at all or not incurr'd by man doubtlesse Christ had not suffered at all Againe 2º and somewhat more properly Christ may be said to have suffered the curse of the Law because the things which he suffered were of the same nature and kind at least in part with those things which God intended by the curse of the Law against transgressors namely death But if by the curse of the Law we understand either that intire systeme and historicall body as it were of penalties and evills which the Law it selfe intends in the terme or else include and take in the intent of the Law as touching the quality of the persons upon whom it was to be executed in neither of these senses did Christ suffer the curse of the Law neither ever hath it nor ever shall be suffered by any transgressor of the Law that shall beleeve in him So that God required the death and sufferings of Christ not that the Law properly either in the letter or intention of it might be executed but on the contrary that it might not be executed I meane upon those who being otherwise obnoxious unto it should beleeve Neither did God require the death and sufferings of Christ as a valuable consideration whereon to dispence with his Law towards those that beleeve SECT 26 more if so much in a way of satisfaction to his justice then to his wisdome For doubtlesse God might with asmuch justice as wisdome if not much more have passed by the transgression of his Law without consideration or satisfaction For him that hath a lawfull authority and power either to impose a Law or not in case he shall impose it it rather concern's in point of wisdome and discretion not to see his Law despised and trampled upon without satissaction then in point of justice No man will say that in case a man hath bin injured and wrong'd that therefore he is absolutly bound in Justice to seeke satisfaction though he be never so eminent in the grace and practise of Justice but in many cases of injuries susteyned a man may be bound in point of wisdome and discretion to seeke satisfaction in one kind or other Austin of old and D. Twist of late besides many other Orthodox learned Divines a See Mr. Gataker Defence of Mr. Wotton p. 59.60 hold that God if it had pleased him might have pardoned Adams transgression without the atonement made by the death of Christ Therfore according to the opinion of these men it had bin no waies contrary to the Justice of God nor derogatory to the glory of it if he had freely pardoned it without any consideration or attonement Only it is true his requiring that full satisfaction which hath now bin made by Christ is very sutable
himselfe is iustified with the same Iustification wherewith sinners are iustified and consequently hath sinnes forgiven him aswell as they Because that communion which is betweene Christ and us who beleeve is but one and the same Communion and wherein Christ partakes aswell as we Therefore if the same forme of Iustification be found in him which is in us the same Iustification must be found in him or on him likewise 2º That communion which is betweene Christ and those that beleeve cannot be the formall cause of Iustification because it is no righteousnesse nor conformity with any Law either directly or indirectly either properly and precisely or by way of equivalencie and interpretatively himselfe likewise affirming p. 138 that in the act of iustification God makes men righteous by the perfect righteousnesse and full satisfaction of Christ expressing hereby if be expresseth any thing the formall cause at least according to his owne apprehension of Iustification So then the communion which is betweene Christ and us being a farre differing thing from the righteousnesse and full satisfaction of Christ it followes as well agreeably to his owne pen as to the truth it selfe that the Communion he speakes of is not the formall cause of Iustification 3º The formall cause of Iustification SECT 19 must needs be as we shall hereafter further demonstrate the proper impression or effect of the act of Iustification and consequently the effect of God who justifieth or exerciseth that act that is of God the Father as himselfe rightly supposeth p. 137. whereas that Communion betweene Christ and us which hee speakes of ariseth and floweth as himselfe also acknowledgeth in the passage cited from the Holy Ghost Therefore unpossible it is that this Communion should bee theformall cause of Iustification 4º This Communion betweene Christ and us is a consequent of our Iustification and taketh not place hath no being till after we be fully and compleately iustified This himselfe likewise upon the matter acknowledgeth in the words cited affirming that it ariseth and floweth from the Spirit which God sheds on us through Christ c. Now that the Spirit is not shed upon us till after or upon our beleeving and consequently till after we be iustified for Iustification followeth Faith as close as imagination it selfe can imagine is evident from those and many the like Scriptures This spake he of the Spirit which they that believed in him should receive c. John 7.39 And God which knoweth the heart gave them witnesse viz. that they truly beleeved as appeares from the former verse in giving unto them the Holy Ghost even as he did unto us Act. 15.8 Then Peter said unto them Amend your lives and be Baptized every one of you in the Name of Iesus Christ for the Remission of sinnes and yee shall receive the guift of the Holy Ghost Act. 2.38 They were to beleeve before they were Baptized but the receiving of the Holy Ghost is promised after See further to this purpose Act. 6.5 Act. 8.15.16 Act. 11.17 with the 15. Act. 19.2 c. So then the Communion that is betweene Christ and us flowing from the Spirit which God sheds on us through Christ and this act of sheding being still performed by God after or upon our beleeving and consequently after or upō our compleate Iustificatiō it undeniably followes that this Communion cannot be the formall cause of our JUSTIFICATION because this is accomplished and accomplished it cannot be without the formall part or cause of it in being before the other receives it's being 5º SECT 20 If the communion that is betweene Christ and us were the formall cause of Iustification Christ himselfe might be truly said to be iustified by the same act of Iustification with us This is evident because the Communion spoken of relates aswell to him as to us and is inherent in him as much as in us and whatsoever partakes of the same forme or formall cause with another is doubtlesse in respect of this form capable of the same denominatiō with it If the forme of that Iustification be as well or as much in Christ as it is in us Christ may as wel be said to be iustified thereby as we But to say that Christ should be iustified by that communion which is betweene him and us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard saying to the tender cares of Christians Therefore certainly though that Communion which is betweene Christ and us be a sweete and precious thing yet is it not the formall cause of Iustification no more then Samuel was therefore Isaak Abrahams Son because he was a good Sonne like him And 6o. If the Communion betweene Christ and us be the formall cause of Iustificatton then is not the reciprocall imputation of our sinnes to Christ and of his righteousnesse and full satisfaction to us this cause also which is yet affirmed by the same Author and with the same breath This consequence is pregnant and conquering because this reciprocall imputation is an act of God the Father and so supposed by the Author himselfe and if rightly understood not with any variation from the truth whereas the Communion mentioned floweth from the Holy Ghost as hath bin already observed and is here likewise expressely affirmed Now unpossible it is that two acts really differing the one from the other should ever so combine or incorporate as to make the forme or formall cause of any thing which as hath bin said is alwaies a single and simple being and voyd of composition This reason stands in force though we take his reciprocall imputation which he joynes with his communion to make up the forme of Iustification in a passive sense viz. for the effect of that act of God whereby he maketh that reciprocall imputation For neither can two effects really differing ever so complie or consent together to simplisie one the other as to raise a third thing or being betweene them of simplicitie enough to make the formall being of any thing 7º Neither can this reciprocall imputation taken by it selfe be the formall cause of Iustification because 1º it comprehends and includes two severall and distinct acts of God or two distinct and severall effects of two such acts of his The imputation of our sinnes to Christ is an act or effect really differing from the imputation of his righteousnesse and satisfaction unto us This is evident because as the rendring Christ obnoxious unto death is a thing really differing and of opposite consideration from the making of us righteous and capable of life so the acts by which these are effected must needs be really differing also the one from the other Now as hath bin already argued it is unpossible that any forme or formall cause should be made of any pluralitie of ingredients or be a composition made of severall things really differing the one from the other 2º It is impossible that this reciprocall imputation should be the forme we inquire after because only the beleeving sinner
committed against the Law is doubtlesse out of the danger and reach of the curse of the Law Now it is fully consistent with the principles of that opinion it selfe which we oppose to ascribe a perfect forgivenesse of all sinnes to the passive obedience or death of Christ imputed without the imputation of the active obedience with it for that end Yea I never yet heard of any of that way and judgement who pleaded the necessity of Christs active obedience imputed for the bringing men off from the curse of the Law but only to bring them under the blessing or promise of the Law Doe this and live Therefore the argument in hand is no more a friend to that opinion it selfe which it seekes to establish then it is to the truth it selfe Falsum nunc vero nunc falso est conâ—â—arium Thirdly the imputation of a perfect fulfilling of the Law from another were it granted cannot make him a continuer in all things that are written in the Law to doe them who offends daily in many things and consequently will leave him in as bad a case in respect of the curse of the Law as it finds him All the imputations under Heaven of whatsoever from whomsoever cannot make him who hath not continued in all things of the Law to doe them to have continued in them It is well that this argument is weake for otherwise it is of a most bloody and unmercifull Spirit and would beare downe all the world before it into Hell If there be no other way or meanes for poore sinfull men to come off from the curse of the Law but by continuing in all things that are written therein to doe them Doubtlesse they must all fall under this curse and never rise againe Therefore Fourthly and lastly the direct intent and meaning of this passage of Scripture is this Cursed be every one that continueth not c. that is every one that expecteth Justification and salvation by the Law woe be to every such person man or woman if they continue not in all things that are written in the Law to doe them the curse of the Law will fall heavy and terrible upon them That this is the plaine and expresse meaning of the Apostle in this place and that that clause of universalitie Cursed be every one c. is to be limited to the universality of those only who depend upon the Law for Iustification is evident First SECT 28 As it is true that whatsoever the Law speaketh it speaketh to those that is to all those that are under the Law Rom. 3.19 so is it as true also that whatsoever the Law speaketh it speaketh only unto those that are under it and to none other Now those that expect and looke for Iustification by Faith in Iesus Christ and not by the Law are not under the Law but under grace Rom. 6.14 See also Rom. 7.1 2 3 4. Therefore the Cursings and threatningâ— of the Law doe no waies concerne or touch any of these So Gal. 5.23 speaking of those that were Christs that is that were dead to the Law as touching all hope and dependance upon it for Iustification and had cast themselves upon him for that blessing affirmeth that against such there was no Law meaning no Law to judge or condemne them And 1 Tim. 1.9 He denieth that the Law is given to a righteous man but unto the lawlesse and disobedient c. meaning that the Law as touching the curse and penalty of it was never intended by God for men that are holy and righteous that is that are true beleevers in Iesus Christ from whom all holinesse and righteousnesse proceed But Secondly the context it selfe apparantly leades us to this limitation and interpretation For 1º the words immediatly preceding in the beginning of the verse are these For as many as are of the works of the Law that is that seeke to be justified by the works of the Law as Calvin Musculus and all Protestant writers generally interpret are under the Curse To proove this he alledgeth that testimony of the Law mentioned For it is written Cursed is every one that continueth not c. So that this clause and the curse contained in it have only reference to those that are of the works of the Law that is that seeke to be justified by the Law and not by Christ Againe 2º the interpretation given is confirmed from the words of ver 9. immediatly foregoing Here he had pronounced those that were of Faith that is that sought Justification by Faith in Christ Blessed with faithfull Abraham Now to prove that these were the blessed ones of God and not those that would be justified by the Law which was the Spirit that now began to work among these Galathians he affirm's that all these are under the curse and consequently farre from being blessed And to prove this he cites the passage in hand from the Law it selfe Cursed be every one that continueth not c. So that it is evident from hence also that that continuance in all things which are written in the Law to do them is only required of those either for the removall of the Curse threatned or for the obteyning of the blessing promised who seeke to be justified by the works of the Law and not of those that beleeve with Abraham and depend upon Christ for justification 3º and lastly the tenor of the verse immediatly following is as the light of the Sunne to cleere and vindicate this interpretation For here the Apostle goeth on with the further proofe of his last conclusion viz. that those that are of the works of the Law are under the Curse thus And that no man is justified and then not blessed and consequently accursed by the Law is evident for the just shall live that is be justified and so live and be blessed by Faith when he saith that no man is justified by the Law he supposeth that no man can be said to continue in all things that are written in the Law to doe them for he of whom this may be truly affirmed may very properly be said to be justified by the Law The truth is there is no other way or meanes of Iustification by the Law imaginable but only this Therefore that Iustification which we have by Faith in Christ cannot be said to be by a continuance in all things that are written in the Law to doe them because this is nothing else but Iustification it selfe by the Law And whereas it might be objected SECT 29 but may not a man be justified by Faith and by the Law or righteousnesse of the Law together may not a man be entit'led to or invested with a righteousnesse of the Law in and by his Faith To this the Apostle answers by a preoccupation in the words immediatly following ver 12. And the Law is not of Faith that is a man doth not observe the Law in one kind or other by beleeving he cannot be said to have a
legall righteousnesse put upon him by his Faith This he proveth from the expresse tenor and condition of the Law it selfe which requires a personall observation of the things contained therein by every man that shall live that is that shall be justified thereby But the man that doth them shall live in them the full importance of which clause you shall finde opened in the 8. Chapter of the first part of this Discourse By all that we have reasoned upon the passage of Scripture in hand it is more then double evident that here is no refuge or sanctuary for the preteÌ„ded imputation but rather an high hand of Heaven against it to overthrow it Some further plead that of the same Apostle Phil. 3 9. That I may be found in him not having mine owne righteousnesse c. but we have elswhere (a) In the first part of the Dis course cap. 6. upon a diligent search and inquirie found this Scripture looking a quite contrary way Other Scriptures then these alledged with any face or colour of reason in the cause of that Imputation which I disclaime I verily know none If I did I would not favor my selfe or the cause I maintain in the least by dissembling or suppressing any of them As for those that are consideÌ„t that they see that imputation of Christs righteousnes which we oppose in that and the like Scriptures Deliver me from blood guiltinesse ô God Lob. 41 27. and my tongue shall sing of thy righteousnesse Psal 51.14 and againe in that Do this and live Luk. 10.28 I leave them and their confidence to the convictions of miracles and signes from heaven For doubtlesse as for texts and interpretations they are turned into Stubble with them and reasons demonstrations are esteemed by them but as Leviathan esteemeth yron and brasse that is as straw and rotten wood Iob. 41.27 CAP. VI. VVherin the Arguments against the imputation of Faith for righteousnesse in the sense stated in the beginning of the Discourse are propounded and answered THere have bin two opinions the one affirmative the other negative hitherto promiscuously argued and maintained in this Discourse The former pleads the Imputation of Faith in a proper sense for righteousnesse in an unproper as was declared in the beginning The latter denyeth the imputation of Christs active obedience in the letter and formalitie of it in Iustification which expressions likewise have long since bin interpreted and cleered from all ambiguitie We shall now towards the close of our worke distinguish them and answere the arguments or objections against the one and the other apart by themselves I begin with the reasons or arguments urged against the affirmative SECT 1 The first and great argument or objection against the Imputation of Faith for righteousnesse in the sense taken usually presents it selfe in this or the like shape That which impeacheth the truth or justice of God Object 1 can have no consistence or agreement with the truth But the imputation of Faith for righteousnesse in the sense declared impeacheth or trencheth upon the truth and justice of God Ergo The reason of the assumption which is only questionable is rendred thus because if God should impute Faith for righteousnesse he should account that to be a righteousnesse which is none and therein should be untrue or unjust The major proposition in this syllogisme is an anoynted truth and not to be touch'd but it is unequally yok'd the minor being of a contrary Spirit and therefore to be denied And to the proofe or confirmation of it I answere First that this was in effect the plea and argument of that fanatique Spirit of Suencfeldius as it stands upon record in Zanshie (a) Dei tribunal est multo justius quam Iureconsultorum ubi impii non absolvuntur Ergo in Theologia verbum justificandi non juridicâ— pro absolutione est accipiendum sed pro justum integrum gratum Deo reddere Zanch. in Epist l. 1. p. 215. and likewise of the Counsell of Trent as Calvin hath observ'd (b) Iterum enim affirmant nos verè justos esse non tantum reputari Ego contrà c Calvi Antidos ad sess 6. p. 324. to prove that the word Iustification in the Scripture was not to be taken in a juridicall sense viz. for absolution but in a physicall or morall sense for the making or constituting of a man properly and compleatly just or righteous and is the common argument of the Papists for their Justification by inherent grace and works (c) Bellarminus dicit verbo imputandi non significari nudam existimationem sed existimationem cui veritas in reipsa respondear Chamier t. 3. l. 21. c. 13. p. 886. This notwithstanding I conceive it very unjust to charge those that use it either with Swenchfeldianisme or Popery But Secondly neither doth it follow that God should account that for righteousnesse which is no righteousnesse though he should count Faith for righteousnesse For any obedience or action conformable to a righteous Law or rule may truly and oft in Scripture is be called righteousnesse Then stood up Phineas and executed judgement c. and it was counted unto him for righteousnesse c. Psal 106 30. By righteousnesse in this place cannot be meant a conformity or obedience to the whole Law one particular act as this was whatsoever it were cannot beare the appellation of righteousnesse in such a sense Therefore it signifies only a conformity with some particular and speciall precept or rule See the word used much in a like sense Gen. 30.33 2 Cor. 9.9.10 Hebr. 11.33 c. Now then Faith or beleeving being a subjection or obedience to a speciall commandement of God 1 Iohn 3.23 2 Pet. 2.21 Rom. 1.5 c. it may both with truth and in sufficient proprietie of speech be called righteousnesse yea the weakest or most imperfect believing looke what degree of sincerity and truth there is in it so farre it may truly be called and counted righteousnesse yet by righteousnesse in that clause where God is said to impute the Faith of him that beleeveth for righteousnesse SECT 2 Non hoc diciturâ— Deum apud se judicare illos pro quâ—um peocatis universis Christus satisfocit nihil mali unquam commisisse aut boni debiti omisisse sed eodem haberâ— loco quoad mortu reatum et jus ad vitam aeternum acsi nihil vel mâ—li ad misissent vel boni debâ—ti admisissent Gat. Elench p. 35.36 Sâ—e also my answere to Mr. Walker p. 24. 25. c. I do not conceive is meant an act of obedience or conformity to any speciall or particular precept of God Therefore Thirdly when with the Scriptures we affirme that God imputeth or accounteth any mans Faith unto him for righteousnesse we do not meane that God only accounteth such a beleeving for a righteous act unto him much lesse do we meane that he esteemeth it a perfect literall and compleate observation or