Sanâ—tification Glory and all the good which ever â—â—e receive to be given us freely in his own time and on his own terms by his New Covenant by â—is Spirit and by his Providence and that we are as justly and certainly justified pardoned and saved by and for this meritorious Righteousness and Sacrifice of Christ as if we had done and suffered all our selves and that he suffered for us and in our stead that we might not suffer and fulfill'd all Righteousness for us that were Sinners to those proper uses we have and need no other Righteousness and though it be not Scripture Phrase we may truly say that thus Christ's Righteousness is imputed to us c. This was writ to avoid the charge of denying Imputation of Christ's Righteousness and therefore worded in Protestant Phrases as much as could be and yet a different sence couche in them viz. in those words to be given us on his own terms and by his New Covenant whereby is intended that Christ merited â—â— Reconciliation Justification c. to be given to us as the immediate Effects of his Purchase but to be given us upon the fulfilling the Commands of the Gospel so that it is â—â— Christ's Righteousness that justifies us or â— imputed to us to Justification but it did only merit a New Covenant or Law by fulfilling whereof we should be justified We shall not endeavour to make plain what these men would obscure and hide viz. the difference betwinâ— them and us in the point of Imputation It is the usual Protestant Doctrine that Jesus Christ undertook to fulfill that Law which men broken and to bare that Punishment which their Since deserved in the behalf of his Elect and that God accepting this undertaking of his from Eternity and the performance of it in time did therefore promise and grant pardon of sin right to eternal life and his Spirit and all spiritual blessings to be conferred upon each of these Elect Persons when by the Grace of Christ they should claim them and put their trust in him Hereupon we say when a man is actually pardoned and intituted to life by virtue of this undertaking and grant that Christ's Righeousness is imputed to him i. e. that these benefits are bestowed upon him for that Righteousness which Christ wrought and â—â—d accepted and he flyeth to for Salvation â—â—d for no other reason And hereupon ariâ—â—h in justified persons an immutable right to â—â—e and the Grace of God to bring them to it â—ereupon they may be certain of their Perseâ—â—rance and Salvation But on the contrary â—â—ese men teach first That though Christ â—â—d materially fulfill the Law broken by men â—â—d bore the Punishment due to their sins 〈◊〉 did many things which the Law commanâ—â—d and suffered many things which it threatâ—d against Sin yet that he did not intend directly and properly to satisfie that Law by oâ—â—ying the Precepts and undergoing the Penalâ—â—s of it but did only fulfill the Law of a Meâ—â—ator imposed upon him and peculiar to him which was to do and suffer such things as God â—â—eased to enjoyn him 2ly That this which â—hrist did and suffered did respect and was intended not for any particular persons but â—â—r all mankind equally as Adam's Sin did â—â—y That therefore this Obedience or Righâ—â—ousness of Christ did not purchase Pardon â—â—stification or any of the Fruits of it for all 〈◊〉 for any man immediately 4ly But that 〈◊〉 procured this only That God being content â—â—ot to insist upon the Law of Innocency and 〈◊〉 hold man to that which was now become â—â—possible through the weakness of sinfull â—â—esh he should grant a Covenant of sincere â—bedience to them that would repent of their â—â—rmer sins and receive Christ for their Lord â—â—nd Saviour that they should be saved as â—ertainly as if they had not broke the Law of Innocency or had satisfied it when broken 5ly And therefore their Justification must be mutable as their sincere obedience is 6ly This is then that which they mean by Impuâ—â—tion of Christ's Righteousness and its pâ—â—chasing Justification for us viz. That it waâ— a means of taking the Covenant of Works on of the way and of procuring a New Covenant of sincere Obedience which if men do perform they shall be justified or live by it notwithstanding their sins and imperfections aâ—â— much as they should have been justified bâ— doing the Law of Works so that this Coâ—â—nant being the Effect of Christ's Death 〈◊〉 the Benefits of it Justification Adoption c. are to be reckoned the Fruits of it alâ—â— and when we enjoy these Benefits his Righteousness is imputed to us i.e. we receive the Benefit of that Covenant which his righteouâ—â—ness purchased Now I demand what it is thâ—â— justifyeth or giveth us a right to life immediately and properly By this Doctrine it is our fulfilling of the New Govenant the Christ's Righteousness doth not properly â—â—stifie us or immediately procure our Pardâ—â— or Life then this Righteousness is not impâ—â—ted to us for Justification To call this Impâ—â—ting of Christ's Righteousness to us is a sence so remote from the state of the question which is By what Righteousness we are justified immediately before God and from the very Notion of the word Imputation and impâ—â—ting or reckoning to one that I cannot callâ—â— less than equivocation or trifling Object But they say that Faith and Repentance or â—ur fulfilling of the Gospel-Covenant is a means â—f applying Christ's imputed Righteousness 4 disp of Just p. 264. â—nd so is a Righteousness subordinate and subservient to his not at all derogating from 〈◊〉 Answ By applying Christ's Righteousness they â—â—ean that then we have the Benefits and Effects of Christ's satisfaction when we have fulfilled the Terms of the Gospel As when a Man hath served his Apprentiship in a Corporation then he enjoyeth the Privileges of the Charter which was boutht or given many â—ears before but will any man say that then â—he buying or procuring of the Charter is â—mputed to him They teach that God hath â—romised to pardon and save them that obey â—is Gospel what is it then that gives the immediate right to Pardon and Salvation that â—s constitutive of a man justified in Law is it â—ot this Obedience to the Gospel Then this â—s it which is imputed to a man for righteousness but Christ's righteousness is not applied is that which doth constitute us righteous for which we are justified but when we are justified by our obedience to the Gospel this is a favour which we should never have had if Christ had not purchased it To call this applying or imputing of Christ's Righteousness â—s to hide a Heterodoxie with usual and Orthodox terms Object But the same Author acknowledgeth that Christ's Righteousness is our only legal righteousness or rather pro-legally p. 274. Ibid. a righteousness instead of our righteousness or obedience to the Law passim Answ If Christ fulfilled the
themselves with that yet they that be throughly woundeâ— and humbled can never build their peace upon purposes or promises of obedience but upon the free Mercy of God in Christ from whence also they must have their power to obey or their purposes are in vain and also the acceptance and forgiveness of their poor imperfect obedience Whatever are the disputes of curious Wits or of rational Parts who would sain bring the Methods of Sovereign Grace to the Rules of Humane Reason yet I never met with any serious man nor I believe never shall who would soberly say That he expected to be saved or justified for and by his Obedience to the Gospel CHAP. X. An Answer to the Arguments for Obedience being the Condition of Justification WE come now for a close of this Work to consider the Principle Arguments that are brought to prove That Obedience to the Gospel or Faith as comprehending all Obedience is the Condition by fulfilling whereof we must be justified and it is alledged 1st That this way of Justification seemeth most rational obvious and agreeable to the whole Tenour of Scripture which maketh the Promises both of this Life and that which is to come to Obedience 1 Tim. 4.8 And that the way of Justification by trusting in the Promise of Mercy putteth some force both upon Reason and many Texts of Scripture Thus Mr. Trueman often 1st It was Melancthon's Observation Answ Lex com de isustif judic in Rom. That man's Reason which he call'd humana Philosophia doth always cherish a notion of being justified by Works and therefore Justification by Faith ever hath been and ever shall be opposed both by curious Wits and by grave Moral Men not only among Heathens but in the Church also which cometh partly from the Pride of Man who would fain be something but chiefly from the impression of the Law of Nature or Works which taught and allowed no other way of Justification and therefore men's Consciences though they hear the Letter of the Gospel do not cannot believe that they can be justifyed by Free Grace without any respect to their Works till they are inwardly persuaded by the Spirit of Christ Christ crucifyed was a stumbling Block to the Jews who trusted to the Works of the Law and Foolishness to the Greeks who thought themselves wise and rational men 1 Cor. 1.23 It is therefore no inconvenience that Justification by obedience is most agreeable to carnal and unsanctified reason and Justification by Faith not suitable to it But I suppose this Author by rational meant That the several parts and consequences of the Dostrine of Justification by Obedience did better cohere and agree together than if it were affirmed to be by Faith only Of this let the â—ious Reader that hath been sensible of sin â—â—d guilt and feelingly understands the grounds of a Christian's Hope and Peace â—â—dge They say That man being under â—rath for breaking the Law of Works destiâ—te of the Image or Grace of God did yet receive a New Law purchased by the Death â—f Christ to repent believe and obey the â—recepts of it and for so doing he should be â—â—aved his former sins forgiven yet all this â—hile he is not able to repent believe or oâ—â—y nor is there any promise that he shall be â—ade able and if he receive Grace to do this â—any measure yet it is not insured to him he may and many do lose it yea he may recover and and lose it again and if death should seise him in any of these sad intervals all his obedience profiteth nothing but he perisheth for ever if this will comfort or settle an afflicted unsettled conscience or be agreeable to the tasts any have had of the Grace oâ— God let such judge On the other side we teach That man being utterly lost by guilâ— and inability to obedience God sent his Soâ— fully and absolutely to satisfie his Justice and to purchase eternal life for as many as he had chosen This purchase he declared in the Gospel promising pardon and eternal life to alâ— that humbly fly to and trust in him for it that when his promise is published God sendetâ— forth his Spirit and perswadeth the hearts oâ— his Elect to trust in it that hereupon he giveth them pardon of all their sins and a right to eternal life for the sake of his Son's satisfaction and purchase that being thus reconciled to them he doth further make them hâ—â— Children and heirs of Glory for his Son sake and because they are his Children hâ— giveth them the Spirit of his Son to reneâ— them after his Image to continue and perseâ— grace in them and forgiveth all their infirmâ—ties and blesseth them with all temporal anâ— spiritual blessings in Christ and ordereth aâ— his providences for their good to purge oâ—â— sin and to perfect grace till at last of his Fatherly Goodness he crowns them with eternâ— life after their hard service on Earth to eâ—â— courage them in which Heaven was proposed as a Reward to them wherein is this irrational or inconsistent with it self The Scripture for the most part speaketh to the Conscience and Affections 2dly more than the Judgement and therefore handleth not things distinctly and didactically but putteth many things together saith and obedience in general or in particular duties as is most suited to practice and therefore it is no good Argument Faith and Obedience are joyned together often times as the means of Salvation without distinguishing the several Offices of each and what influence each have upon the several parts of our Salvation ergò both together and alike do justify us before God Yet it is evident from the whole Tenour of the Scripture That forgiveness of sin reconciliation peace with God hope of Heaven all come by our flying to and hope in Mercy and Grace alone This was renew'd to Adam by promise of the Seed of the Woman Gen. 3.17 And by Sacrifices in like manner renewed to Abraham by promise with the Seal of Circumcision and a more particular promise of Christ The Psalms practically exemplify That our only refuge is Free Mercy The Prophets are full of promises of Pardon of healing Backslidings Jer. 3.12 of loving freely Hos 14.4 of forgiving beyond man's thoughts Isa 54.6 7 8. and the like Our Saviour and the Apostles preached this Doctrine to convinced and humbled Sinners though they insist much upon Obedience to convince and reclaim the hypocritical backsliding Jews To the Heathens who had no excuse for sin they preached nothing but pardon at first and besides this when the Doctrine of Justification is distinctly propounded and proved it is wholly ascribed to Faith in the Promise in two most argumentative Epistles to the Romans and Galatians upon which they that would bring in obedience are fain to make a manifest force whereas we force no Scripture but explain those that speak generally by shewing the several Acts of Faith and ascribing to it and to
that course of obedience to which life was promised It is true he was righteous inherently and also in the eye of the Law so far as he had obeyed and so far might be said to be justified viz. Inchoatively But in this Question we take justification for that perfect Act whereby a Sinner is fully acquitted and accepted to life eternal and thus Adam was not justified and therefore in a middle state So then Pardon doth not make a Man righteous or justified but in the precise Notion of it it is a Middle betwixt condemnation and justification viz. Non-condemnation but if you add that a Man is forgiven for Christ's sake then you add something besides Meer Pardon and so desert the Question 3. I argue from the nature of Justification â—s it is discovered in its immediate and most proper Effects the chief whereof is this That â—t giveth a firm and immutable Right to Eternal Life Our Opposites and we differ about â—ustification in this Life They say it is imperfect and mutable we say 't is perfect and immutable but we agree in this That Justification whenever it is perfect and compleat giâ—eth an immutable Right to life such as shall â—ever be lost as Adam's was Hence I argue Meer Pardon or Relaxation â—f punishment doth not give an immutable â—ight to life but only restores a Man to the â—ondition he was in before and leaveth him as subject and liable to lose it by new sins as eâ—er he was But Justification by Christ doth â—ot only restore Man to the Condition he was â—n before subject to change but giveth him â—n unchangeable Right to Life Eternal therefore it is more than Pardon And further that which gives an immutable right to life must suppose the Law to be fulfilled which promised life which being fulfilled there is nothing further to be required nor any further danger of a threatning of death but man is to be â—eclared Righteous and to receive the promised Reward But Justification giveth such a â—ull and immutable right to life therefore it supposeth fulfilling of the Law by our selves â—r another and a Righteousness thence ariâ—ng for which we are declared Righteous â—nd receive the promised Life Object 'T is said Full pardon such as God's Pardon is delivereth from all punishment sensu damni Trum. ut supra from all positive punishment and from the privation of all Priviledges which were or should have been enjoyed before and this is equivalent to a right to life in the nature of the thing For when a Man is exempted from all punishment and restored to his for men Estate or Favour with God he is then in statâ— quo prius in the condition he was in before he sinned Answ By this Argument Pardon should restore man into the Condition of Adam before hiâ— Fall which is apparently false For that iâ— the State from whence he fell by sin and to which Meer Pardon must restore him at leasâ— when it is compleat at the last Judgment but neither then is man restored into Adam's condition but to a new State of Happiness by the Redeemer Besides this Argument makes strongly against themselves for the Condition from which man fell was but a State of Probation wherein he had no immutable right to life therefore Pardon restoring him but to his former Condition putteth him again but into a State of Probation and giveth no certain right to life Nay by this Doctrine Sin is not pardoned in this Life A Man is not acquitted or put out of danger of punishment seeing his Salvation dependeth upon conditions which must be in fulfilling till his lives end So that Pardon with them is no more than a Suspension of punishment together with a promise of life and impunity if man fulfill the Conditions of the Gospel This putteth a Man into a possibility of life but giveth him no actual or certain Title to it and therefore is not Justification 4. The next Effect of Justification is a new Heart or Grace to fit and bring man to life which Justification entitleth to The Spirit of Sons and the Glory of Heav'n are the Fruits of Adoption but Life and Happiness simply and the Spirit of Sanctification are the Effects of Justification Heb. 8.10 11 12 13. The new Heart is promised as an Effect of forgiveness of sin Hence I argue That which gives with the right to life all the means necessary to attain life is more than pardon of sin But Justification by Christ gives a right to all the Means necessary to attain eternal life as well as to life it self Ergò The Reason of the Major is pardon in the common notion of it and with our Opposites doth only put a man into that state or favour he was in before but in that condition there was no certainty of grace to persevere and to come to life When we pardon an Offendor we receive him into our former favour and lay aside all thoughts of enmity but we do not count our selves engaged by all means possible to endeavour to prevent his offending for the future that care resteth on him therefore if Justification give a right to the Grace of God which shall be effectual to bring us to life it is more than pardon or putting us into our former condition wherein we had no such promise Mr. Truman ingeniously confesseth what is the natural consequence of his Opinion That Christ by his Satisfaction did not purchase grace to bring men to life Great Propit p. 203. c. but only a Law of Grace whereby it was possible for all men to be saved iâ— they would and God might justly save them if they performed the Terms of that Law He saith Indeed Christ by the supereminency of his Person and Redemption did deserve that his Death should not be in vain and consequently that some men should have grace given them 〈◊〉 bring them to Heaven but that he did not preperly merit this Grace should be giv'n them So that this is a point of honour to Christ not oâ— Justice or Debt upon the account of his Sufferings that some should have Saving and Persevering Grace Yet he acknowledgeth that thâ— Father of his own good Pleasure giveth this gracâ— to those whom he hath chosen So then the gift oâ— Grace is the immediate Fruit of Election not of Justification But this Doctrine is as fallâ— as new Man's Sin deprived him of Grace as well as of Happiness and therefore if Christ purchased a right to Happiness for him which shall be proved in the next Chapter he purchased Grace also to attain it the Means are included in the end The loss of the denial oâ— Grace is the Effect of Sin therefore the restoring of Grace is the Effect of full Pardon and Justification The Scriptures teach that all sulness of Grace was given to Christ that we might receive of his Fulness Grace for Grace John 1.14 16. He hath power to send the Holy
Law of Works in our stead so that his Righteousness is accepted for our fulfilling it then must we be justified by his righteousness without any further righteousness or conditions For the Law being fulfilled for us must acquit us and give us life this we defend but he means not so Christ is our legal righteousness with him not by proper fulfilling the Law of Works for us but by taking it out of the way so that no such perfect innocent righteousness should be required of us to Salvation and this he mean by pro-legal instead of our legal righteousness This is still hiding his sence with ambiguous words It remains then that by imputing Christ's Righteousness they intend nothing else but that Christ procured a Covenant of Grace by fulfilling whereof we shall be justified and saved though sinful and imperfect which Justification and Salvation we must originally yet remotely ascribe to Jesus Christ because he procured this mild Covenant for us but the righteousness which constituteth us Just in Law and for which we shall be pronounc'd righteous and Heirs of the Kingdom at Judgment is our own sincere Obedience not Christ's Obedience as appears at large from this Author It is pretended that Luther in the heat of his Spirit and Zeal against Popish Superstitions Object let fall some words which sounded as if he thought Christ's Personal Righteousness was every Believers righteousness Answer to Dr. Tully p. 15. § 11. and their Sins were made his which afterwards he qualified shewing that Christ's Righteousness is â—urs and our Sins his only in the Effects Answ But that Luther maintained the same Imputation as we do in opposition to all works his Sermons and Comments on the Gal sufficiently shew and all both Papists and Protestants do acknowledge And if by imputing Christ's Righteousness in the Effects be meant its Immediate Effects viz. that we should be justified immediately by that righteousness trusted in immedietate formae without the interposition of any other righteousness to be wrought by us it is the Doctrine we contend for but â—f this be meant as the drift seems to be that â—t is imputed so as to merit a New Covenant by performing of which we shall be justified and so it be imputed only in its remote Effects it is manifestly untrue Object It is said again That most of our Reformers rightly asserted that Christ's Righteousness was ours by the way of meriting our righteousness Ibid. p. 16. § 13. though some of them followed Luther's Expressions of the Imputation of Christ's Personal Righteousness Answ Calvin and Melancthon who do not much follow Luther's Expressions affirm That our Justification consisteth in remission of sins for the Merit of Christ received by Faith only and it is most untrue that any of our Reformers talked That Christ only merited that we should be justified by our own Righteousness according to the Gospel Covenant as is here meant Problem loc de Just 6.25 Aretius Melancthon's Scholar defineth Justification by the Imputation of Christ's Righteousness and doth charge Thammerus once his fellow Pupil under the same Master with deserting his Masters and the Doctrine of all Reformers for teaching That Faith in the business of Justification includeth Obedience to the Gospel and that we are justified by it as the Fulfilling of the Gospel and that the Works which St. Paul excludeth from justifying are the Works of the Law not the Works of the Gospel also that gratis per gratiam being justified freely by his Grace was meant only that for Christ's Sake our imperfect obedience is accepted to Justification and sinless obedience not insisted on where the Reader may find Thammerus his Arguments and interpretation of Scripture there cited at large for substance the same produced by our Authors and sharply taxed as a deserting from the Reformation Object It is farther said The Papists fastning upon those Divines who held Imputation of Christ's Personal Righteousness in its self Ibid. § 16. in the rigid sence did hereupon greatly insult against the â—rotestants as if it had been their common â—octrine and it greatly stopt the Reformation Answ Thus Bellarmin pretended that amongst the â—rotestants there were several Opinions about â—â—e Imputation of Christ's Righteousness one 〈◊〉 Luther another of Calvin a third of some â—â—hers besides that of Osiander de Just. cap. 22. p. 312. to which B. â—avenant answers Secundam sententiam illoâ—â—m commemorat qui Christi obedientiam juâ—tiam nobis imputatam statuunt esse formalem â—â—usam justificationis at haec communis est nostroâ—â—m omnium sententia neque quod ad ipsam rem â—â—tinet quicquam é nostris aliter aut censit aut â—â—ipsit He reckoneth this a second Opinion our Writers That they say Christ's Righteousness is the formal cause of our Justification i. e. its self is our Righteousness but â—â—is is the common opinion of all of us nor did â—â—er any of us write or speak otherways as to â—â—e substance of the thing He also affirms â—â—at all the difference betwixt our Reformers â—â—as only in the manner of expressing themslves and that Calvin who placeth Justification in Remission of sin did yet mean that Reâ—â—ssion to be granted for the Imputed Righteousness of Christ and that to be the Immediate Cause of it and therefore adds as the â—â—mmon Protestant Doctrine p. 313. Absque imputaâ—â—ne obedientiae Christi nulla remissio peccatorum â—â—inetur haec causa est remissionis haec cauâ—â— acceptationis haec causa translationis à statis â—â—rtis ad statum vitae i. e. without the Imputation of Christ's Righteousness there is no forgiveness this is the cause of Pardon this is the cause of our acceptance with God and of our translation from the state of death to the state of life It is suggested that this offence of the Papists occasioned the German Divines to deseâ—â— the Question of Imputation Object So Dr. Tully § 17. q. 17 18 and to dispute what Righteousness of Christ it is by which we are justified and many Learned Men maintained that it was the Passive only Answ This Question arose and was agitated among themselves as Paraeus informs us in his Miscellanies nor did it at all concern the Papisâ—â— who are Enemies to the proper Imputation of Christ's Righteousness passive as well as active against his bearing our sins as well as performing the Law for us And these Divines who maintain the Imputation of Passive Obedience only yet maintain that to be our Formal Righteousness by and for which we are justified and not that it procured a Covenant of Grace only Th. Theol. de Justif Thus Vrsin Justitia Evangelica est poena peccatorum nostrorum quam Constus pro nobis sustinuit credentibus à Deo grâ—tis imputata So Paraeus in the Treatise alledged and Windeline also in his Theologia capde Justif Thes 6. he saith That the instrumental cause of Justification is
unmarried to Parents c. But this he neither did nor could do Ergò Answ We grant that Christ did not perform all the particular Duties of every particular Believer nor was it necessary he should They acknowledge that what Christ did was sufficient to satisfie the Law of Works and to purchase a new Covenant of Life though he performed not the particular Duties of every particular Man If it was sufficient for this why is it not sufficient to justifie us by immediate Imputation They will not say that our obedience to the Gospel doth fill up the Righteousness of Christ wherein it was short or desective why might it not then justifie us absolutely by the meer application of it to us as well as purchase that we should be justified by New Obedience This is further manifest by this That the Substance and End of the Law sc universal Love and Subjection to God in whatsoever he doth or shall command is equally the Duty of all men and every one must habitually keep the whole Law This was chiefly intended by God and to be attended by Men the particular Duties are various and something are the Duties of one which are not of another and in many cases things are and have been Duties at one time which have not been at another It was therefore sufficient that Jesus Christ had the habit of all Grace and the readiness to obey his Father in any thing that he should require as well as in those things which he did actually perform and that he did obey actually in as many things as the Father thought fi◠to impose on him which were not a few The Law had its end by him even personal Obedience and those particulars wherein he observed it were more honour to God than if we had all observed our particular Duties because of the Dignity of his person and the supereminent measure of Grace and the Spirit from which he did obey This is evident à pari Adam brought condemnation upon all men not by breaking every particular Command which might concern every particular man but by one act of Disobedience by breaking our Command whereby his universal Obedience was tryed Why might not then the Sovereign Law-maker impose upon Christ so much particular Duty for so many years as the Exercise of the Universal Habit of Obedience that was in him and accept it as if he had fulfilled every particular of the Law If he that offendeth in one Command is a Transgressor of the whole Law James 2.10 Why may not he that keepeth it in all particulars required of him and that was able and ready to keep it in any other had they been imposed be accounted to have kept the whole Law If they say that Adam virtually broke the whole Law I say that Christ virtually and habitually kept the whole Law Therefore this was sufficient that we might be justified by his Righteousness The same is to be said concerning the Sufferings of Christ he did not suffer all the particular Punishments due to every particular Sin of all Believers nor some of the circumstances of any punishment viz. Eternity and Desperation c. yet he suffered the Wrath and Curse of God which was the substance of the Threatnings and in such an eminent manner as no meer Creature could have suffered and with a Mind habitually ready and able to have endured any other particular Punishments if the Father had thought fit to enjoyn them It was death in the general the Curse of God which was the Substance of the Threatning God dispenseth the particularities of Punishment as he pleaseth baring more and longer with some than others giving more and greater Mercies to some than others and will exempt some even of the Wicked from Natural Death even those that shall be found alive at Christ's Coming The particularities therefore of Punishments are not Essential to the Law and Christ did bear the Substance of the Curse with all the Particulars of it which God thought sit to inflict being ready to have born more if it had so pleased the Father Why is not this sufficient to justifie us by Imputation in concomitance with his active Obedience as well as to procure our Justification upon fulfilling Gospel-Obedience which they contend for By this also we may answer that Argument which all our Opponents use as unanswerable viz. That Christ paid not the idem but the tantundem not the very Obedience and Suffering due from every particular Believer but something in liew of it and therefore it cannot be imputed to them for Righteousness For Christ did both performing the idem in the Substance obeying the same Law which obliged them in his universal Obedience and suffering the Substance of the Curse and also in as many particulars of obedience and suffering as the Father thought fit to exact of him and this which was so far idem the same being performed by such a Person was tantundem equivalent to all the rest which were not actually done or suffered by him Yea he did habitually in the readiness of his Mind and virtually in the interpretation of his Actions and Passions do and suffer all the rest What some add That Christ did not do and suffer the very individual Duties and Sufferings of each Believer Trueman ut supra is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things being not individual before they exist and Actions and Passions such as our Duties and Sufferings be are individuated by the subjects wherein they exist at least in part as are all other individual accidents which cannot be but in that individual subject wherein they are This therefore is impertinent The second Particular in this Argument is If every Believer be justified by the very Individual Righteousness of Christ then every saved Persons Righteousness before God is identically and numerically the same with Christs in his publick capacity as Mediator and so with a Righteousness that hath a stock of Merit in it sufficient to save the World Answ We grant the whole That every Believer is righteous with that Righteousness which Christ wrought as Mediator and which is infinitely meritorious nor doth what is objected in the least disprove it p. 59. It is said that Christs Righteousness was the righteousness of God-Man that no creature could perform any thing in that manner and with those circumstances as he did yea that some things which Christ did would be unlawful for Man to do and that all he did and suffered was in pursuance of the Office of a Mediator the whole comes but to this that men are not could not be the authors workers of the Righteousness of Christ either in the matter circumstances or immediate ends of it and therefore they cannot be justified by it this is no consequence they are justified by it as wrought for them by the Mediator God-Man though not as wrought by them Moreover though the Righteousness of Christ and a Believer be numerically the same righteousness
promised life by it 〈◊〉 to use the Ordinances and promised grace by them and that in believing him we shall have life everlasting So Faith as the rest is Gods instrument as to appointment anâ— success ours as to the use and practice of it 〈◊〉 only it is not proper to call it a passive instrument as some do or to say it justifies passively whose mistake is rather in the term thaâ— in the sence For Faith is a Moral not 〈◊〉 proper Physical instrument which only can be passive Again a passive instrument is thaâ— which hath no activity at all but is meerly used by the Agent in his action as a Knife Saw or the like but Faith justifieth actively or as a grace whereby the whole Soul understanding the promise of pardon in Christ accepts it trusteth in it expecteth Salvatioâ— only that way now this is a moral reception or acceptation of and dependance upon Christ in the Promise not a Physical passiveness as the term seems to imply We are now to prove That we are thus justified by Faith as hath been laid down because though the Scripture is full and express for it in many places yet other sences are now put upon them Argument 1. Faith is the means of obtaining all particular merits both spiritual and temporal only by trusting in the promise of them hence blessedness is ascribed to trusting in God Ps â—4 13 and many times God delivered men because they trusted in him 2 Chr. 20.20 Obedience qualifies and fits the subject to receive â—ercies but still Faith is supposed as that â—hich giveth right to mercies The Vertues 〈◊〉 Unbelievers have no promise the promise to Faith therefore Justification also comâ—â— by Faith in the Promise of pardon for â—ere is the same reason for all the Promises â—aith as faith obtain other Promises why â—t this also besides the Promise of Justification is the foundation of all the rest and â—â—udes them virtually therefore if Faith enâ—â—le to all other Promises and Mercies much â—â—re to this nay Faith in particular Promiâ—â— obtains mercy chiefly upon this account â—â—cause it hath first obtained reconciliation â—â—h God and the promise of his love in Christ for upon this all promises are founded and true trusting in them doth suppole our trusting in God first for Justification yea is a secondary act of the same Faith 2 Cor. 1.24 Argument 2. As Abraham was so are all men justified Gal. 3.7 8 9. all Believers are his Seed anâ— blessed with him and in the same way buâ— Abraham was justified by Faith as it is a trusting in the promise of God viz. a promisâ—â— that he and all the World should be blesseâ— in Christ Ergò That Abraham was thus justified the Apostle affirms Gal. 3.6 He believed and it was imputed to him for righteousness and this believing is opposed to seeking righteousness by the works of the Law v. 10. Thsy that are of the Law are not blessed with Abraham but under the Curse because thâ—â— keep not the whole Law which comprehenâ—â— the Moral as well as Ceremonial thereforâ— faith as trusting in the promise justified himâ— Moreover Christ redeemed us from the Cuâ—â— of the Law that we might receive the promiâ—â— of the Spirit by Faith v. 13 14. Vnto Abraham and his Seed were the Promises made v. 1â— and the Inheritance is not of the Law but 〈◊〉 Promise v. 18. The Faith then that justifiâ—â— Abraham was a trust in Gods Promises contradistinct to obedience to the Law or Commands If you ask what Promise I answer v. 17. directe us to it The Law was 400 〈◊〉 30 years after the Covenant or Promise whiâ—â— points at the time when Abraham was first â—alled and of the Promise made to him then â—nd to all Nations in him Gen. 12.1 2 3. by believing that promise Abraham was justified â—nd his faith in the promise of a Son mentioned above Chap. 15.6 and Rom. 4. was but a subsequent act of his justifying faith and its â—eing imputed for righteousness Vid. Prest On the Cov. Serm. 11. but an instance or evidence that his faith in the promise of being blessed in Christ did justifie him before God Argument 3. The Just shall live by Faith Habak 2.4 The Prophet spoke it immediately concerning temporal deliverance in publick calamities but these deliverances to the Children of God are tokens and fore-runners of deliverance from the Wrath to come and effects of their reconciliation with God therefore â—s it is usual in the New Testament to apply such promises to spiritual things so the Apostle applieth this of the Prophet to Justification wherefore as to live in the Prophet principally signified preservation from the temporal effects of the wrath of God so with the Apostle it signifieth to be delivered from eternal wrath and eternal death by the special favour of God i. e. to be justifyed now this he ascribes to Faith only Rom. 1.17 where he proveth that the Gospel is the power of God to Salvatian in them that believe because therein is the righteousness of God revealed from Faith to Faith which is further confirmed because the Just shall live bâ— Faith it is believing then that saves meâ— and faith that makes them partakers of thâ— Righteousness of God revealed in the Gospel therefore by that they live i. e. are justified and yet more express Gal. 3.11 The Apostle proves by this Text That a Man cannot be justified by his Works and thinketh it aâ— Argument above exception but that no maâ— is justified by the Law in the sight of God it 〈◊〉 evident for the Just shall live by Faith Argument 4. To be justified by Faith is directly opposed to Justification by Works and by ouâ— own Righteousness therefore Faith justified only by trusting in Gods Mercy through Chrisâ— The Antecedent is the Apostles Rom. 10.5 6. The Righteousness of the Law saith That hâ— that doth them shall live in them but the righteousness of Faith saith If thou believe in thy heart that God raised Christ from the dead thou shalt be saved v. 9. likewise Gal. 3.10 having said the Just shall live by Faith he adds the Law is not of Faith but the Man that doth them shall live by them therefore Man cannot be justified by the Works of the Law iâ— must be by Faith only will they again sayâ— that these places only exclude the works oâ— the Ceremonial Law Surely Moses in the place cited Lev. 18.5 speaketh of the whole Law given to the Jews as the context sheweth and as it is interpreted by the Prophet Ezekiel 20.13 Or will they say that only perfect Works and the Law of innocency are excluded not imperfect sincere Obedience Ans If any works justifie they must be perfect else there must be a conjunction of Gods mercy and Mans own works to justifie him and so a Medium betwixt Justification by Faith and by Works even to be justified by both together and so the Apostle argues imperfectly yea
falsly à malè divisis ad benè conjuncta we are justified by Faith Ergò not by works nay it may be by both together Argument 5. We are justified freely by Gods grace therefore by faith as a trust in the Promise The Antecedent is the Apostles Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ the Consequence is his also for he adds God hath set forth him to be a Propitiation through Faith in his Bloud likewise Rom. 4.16 It is by Faith that it may be by Grace If we are justified by Obedience to any Commands as Obedience then may we be justified by grace in part there may be some mercy in it but not freely by his grace Faith only accepteth Salvation as a gift of meer grace pleading nothing but the free Promise of God in which it trusts and Faith only applyeth the Righteousness of God by trusting in it but Obedience be it what it will provides a Righteousness of our own and hereby only is all the glory of our Salvation ascribed to God when we trust to nothing of our own in any sort But Christ is Wisdom Righteousness Sanctification and Redemption to us which is by Faith only 1 Cor. 1.30 31. For obedience as obedience brings something to God and doth not receive from him and some of the Glory is due to it Argument 6. The Spirit is given by Faith as affiance to trust therefore we are justified by it The consequence is gathered hence the Spirit is the Author of all Grace in the Sanctified and of useful gifts both in them and in the unsanctified for the edifying of the Church both these are means of fitting men for Heaven If then Faith obtain the means surely it obtaineth a Right and Title to Heaven first The Antecedent is the Apostles Gal. 3.2 in a question importing a negation as to Works and an affirmation as to Faith Received you the Spirit by the Works of the Law or by the hearing of Faith And v. 5. He that ministreth the Spirit and worketh miracles amongst you doth he it by the Works of the Law or by the preaching of Faith The former words I understand of the Graces the latter of the extraordinary Gifts of the Holy Ghost but doth come not by preaching obedience to the Law but the Promises of the Gospel Again v. 14. We receive the Promise of the Spirit by Faith now here they cannot say the Apostle opposeth the works of the Law to the works of the Gospel implied in Faith as they do sometimes For those he disputes against were believing Jews and such as pretended the Authority at least the Example of Peter and John for their Doctrine as appears Chap. 2. and Acts 15.5 These did not exclude the works of the Gospel but meant that men should be saved by believing in Christ and fulfilling the Precepts of the Law and Gospel and differed nothing from our late Authors in this point but in that they accounted the Ceremonial Law still to oblige Gal. 1.6 7. I marvel that you are so soon removed from him that called you into the Grace of Christ unto another Gospel which is not another but there are some that trouble you and would pervert the Gospel of Christ If they had contended for the works of the Law distinct from the Gospel it had been another Gospel they had preached their Doctrine therefore was a mixture of Faith and Works Nor is it the Ceremonial Law only whose works are excluded For these Teachers endeavoured that the Gentiles should be circumcised and keep the Law of Moses Act. 15.5 the whole Law which is also opposed to the Promise made to Abraham by which he and his Seed were justified Gal. ◠16 17. Ceremonies indeed are particularly instanced in because men put most trust in them whether appointed by God or devised by themselves and chiefly because they were the bond and badge of the whole Law Gal. 5.3 I testifie to every man if he be circumcised he is a Debtor to keep the whole Law It is therefore Justification by obedience to God's Commands as well as believing in Christ ushered in by imposing the Jewish Ceremonies which the Apostle disputes against in this Epistle and against which he proves We are justified by Faith in the Promises Argument 7. Miraculous Faith as trusting in the Promise and Power of God obtaineth miraculous Effects therefore Faith in the Promise of Pardon obtains Justification The Antecedent is frequently laid down in the Gospel Thy Faith hath saved thee thy Faith hath made thee whole be it unto thee according to thy Faith And that general Promise Mat. 17.20 If you have Faith as a grain of Mustard-seed you shall say to this Mountain Remove to yonder place and it shall obey you and nothing shall be impossible for you The consequence is thus proved The Faith of Miracles as in the unsanctified it was an extraordinary degree of common or notional Faith so in the Godly it was but an extraordinary degree of that sound Faith which justifies them We have no reason to make it a distinct gift or grace no more than that Faith whereby we believe particular promises in spiritual or temporal things should be distinct from the Faith of the Pardon of Sin Now then if a trusting in extraordinary promises will procure these extraordinary effects thereby promised by the same reason trusting in the Promise of Justification should be effectual to justifie us Argument 8. Ex opposito If Faith doth not justifie as trust in the Promise but Obedience with it and as a part of Obedience then it may be said truly and properly there is Justifying Repentance Justifying Love to God and our Neighbour Justifying Patience c. as well as Justifying Faith in that we are justified by them as well as by Faith but the Scripture is silent to any such thing Nor will it serve to say Faith justifieth principally and primarily works secondarily and less principally and therefore it is ascribed only to Faith For besides that we must not distinguish where the Scripture doth not Works in their intrinsecal value are much more excellent than Faith To believe the Scriptures or trust in a Promise is of it self the meanest lowest Act that man can perform to God and which he doth only for his own good but in Obedience man denieth himself and seeketh only the Honour of God And if you say as a condition Faith is principal Works less principal I answer It is strange that the less considerable thing should have the greatest weight laid upon it But let it be shewed how Faith doth reconcile us to God more than Love and Obedience till then we may look upon this distinction but as an old Popish Evasion revived CHAP. VIII Objections against this Doctrine answered IT is objected by a late Author Object 1. If we are justified by trusting in the Mercy of God through the Bloud of Christ then the whole
shall be saved and this was the nature of Adam's Faith to believe if he obeyed perfectly he should be saved now it is accidental to this that men be sinners and need pardon and so must believe that they shall be pardoned and yet with these men Pardon is nothing but nolle punire that God will not condemn foâ— sin and thus when we believe God will save us if we obey sincerely we do consequently and implicitely believe he will not condemn us i. e. will pardon us all our sins but thiâ— is implicite and indirect therefore the belief of Pardon cannot be a reason why Gospel Obedience should be called Faith and opposed to the Works of the Law Argument 6. If Faith and Obedience be the Condition of Justification then the great falls of the godly such especially as wast Conscience and make a breach upon their sincerity must interrupt their Justification and bring them into a state of damnation so that their only remedy must be to begin their Repentance and Obedience a new and if they have not time to do that but should die in their sin or senselesness after it they must perish for ever but we do not find in Scripture any word of this We read of the fall of some as Noah Lot Sampson and read nothing of their recovery and yet no question made of their Salvation We read also of David's and Peter's Repentance and their great Sorrow yet not that they reckoned themselves under condemnation We find David and others in the Psalms and Prophets much complaining of their Sins and Afflictions the fruit of them of the want of God's Favour and Presence yet they call him their God and beg the restoring of his Favour that he would not take his Spirit utterly from them Psal 51.11 12. All their Complaints and Prayers argue want of present fense of God's Favour and the quicknings of his Spirit not that they were utterly out of favour or a reconciled state It is true it is not safe for young or unexperienced Christians when guilty of foul sins or great decays of Zeal to retain mueh confidence of their good state but rather to remember from whence they are fallen and to repent and do their first works because they may be easily mistaken about the truth of grace when there hath been but little proof of it but well-rooted and experienced Christians upon their miscarriages are not bound to question their Justification but to humble themselves greatly for abusing the grace and kindness of God and submit to his fatherly correction and should they doubt as some do yet is not that the best and most proper motive to humble and recover them but rather a discouragement and hinderance Fear of Hell and such like Motives work best upon the unexperienced and ignorant but the want of God's Presence and other effects of his Fatherly displeasure are more suitable and more effectual to grown Christians Nor doth the Scripture speak any thing of the condemnation of those that die in actual sin and either have not actual repentance or not time to make proof of the sincerity of it The young Prophet 1 King 14 and the excellent Josiah 2 Chron. 35.21 22. were both slain presently upon an act of disobedience to the express Commands of God and yet nothing is said to render their Salvation doubtful and in this case I would ask whether the habit of Faith and Obedience be utterly extinguished If not it is strange that Men should go to Hell with a real disposition to love and serve God only wanting time to recover themselves from some fall If it be extinct it is also strange that one or a few acts of sin it may be for a few moments should utterly root out grace which hath been long in planting and confirming Argument 7. Lastly If Faith and Obedience be the Condition of Justification then there is no way to comfort Consciences troubled for sin but from the evidence of their sincerity past or by telling them they must be obedient for the time to come but for the present there is no peace nor hope no though they were going out of the World This Argument is much used by our first Reformers Luther Melancthon Chemnitius c. and they thought it unanswerable viz. That however men insensible of sin might dispute for the influence of their works on Justification yet when men have sore terrors of Conscience wounded for sin neither their works past nor their promises and purposes of what they will be for the future will comfort them but only the Doctrine of Free-grace and Pardon by hoping in the Mercy of God Our Martyr Mr. Bilney hearing a Rhetorical Preacher laying great stress upon Repentance and Obedience as the only ground of hope was offended and said How uncomfortable would this Poctrine have been to me when I was in my great terrors for my fall The Consequence is undeniable If we must be justified by Obedience and that persevering to the end there is no comfort to a distressed sinner unless you can shew him that he hath sincerely obeyed sometime past and therefore is fulfilling the Condition of Justification or by telling him he must now resolve to be obedient for the future and if he do so resolve there is some probability he may be saved but there can be no good hope till after some process of time he hath evidenced the sincerity of his Obedience which should he quickly die there would be no time for therefore no to lerable ground of hope or comfort for him but a bare perhaps that his purpose of obedience may be true and sincere and so accepted for his Justification But the Scriptures teach otherways our Saviours who knew best how to speak to the Soul saith to the Paralytick Mat. 9.22 Be of good chear thy sins are for given thee and to the Woman Luke 7.48 Thy sins are forgiven thee and Peter Act 2.37 38 c. when the Jews were pricked at their hearts biddeth them repent and bâ— baptized in the name of Christ for the remission of sins and that they should receive the gift of the Holy Ghost because the Promises did be long to them and their Children We see forgiveness is immediately promised to trembling souls and they are directed to hope for that and look to the Promises of it for present peace and comfort and certainly when God enlightneth the Conscience and setteth sin in order before it vid. Job 9. v. 19 to 23. and v. 13 to the end no man's sincerity will be a sufficient stay to him his obedience will appeaâ— very small not fit to be presented to God the best will cry out If thou Lord shouldâ— mark iniquity who shall stand Psal 130. v. 2â— and enter not into Judgement with thy Servant for in thy sight shall no flesh be justified Ps 143 3. And though they that be but lightly touched with sin are ready to promise great matter for the future and to quiet
next care is how he shall hold out to serve God and to be brought to his Kingdom and then upon knowledge of the Promises of the Spirit and Grace of Christ flowing from him as Prophet and King he trusteth in them to be preserved to the Heavenly Kingdom but this follows his Justification and is the immediate root of his Obedience for having hope in Christ for grace and perseverance he is thereby stirr'd up to make a Covenant or Promise of all Obedience but all this is nothing to prove that our Obedience is the condition whereby we must be justified but the quite contrary Argument 2. The usual language of the Scripture is p. 14. that we are justified by Faith in Christ or by believing in him without any exclusion of any essential part of that Faith But Faith in Christ doth essentially contain our believing in him as Teacher Priest and King or Lord Ergò Answ To the Major Faith as including habits and acts of all grace is an aggregatum and hath no essential parts and as a single habit is a quality or something like it and hath not essential parts To the Minor I answer That justifying Faith doth contain an assent to the Doctrine of Christ's Person and his Offices at least implicitely and a trust in the promise of the benefits of them all and this is essential to it but from hence it follows not that Obedience justifies as well as Faith But if by believing in Christ as Prophet Priest and King be meant as it seemeth to be a belief of and subjection to the whole Gospel of Christ then the Minor is false Justifying Faith doth not include this as the essential parts of it Obedience to the Gospel and to Christ as King and Prophet is the effect not a part of Faith or any elicit act of it and though Faith do essentially rather integrally include a belief of the whole Doctrine of the Gospel yet the sum of that Doctrine is comprised in the Promise of Justification by Christ all other truths being some way subservient and to be referred to it and so Faith hath nothing else essential to it but an assent to and trust in the promise and those things th t belong to it When it is added That we are to prove that to justifie is restrained to any one Act of Faith exclusive of the rest that is sufficiently done when we prove that Works are excluded and that Faith justifies only instrumentally or as a trust in the Promise The Scriptures alledged do some of them prove that Faith taken complexly for all Gospel-obedience is required to Salvation Mar. 16.16 Joh. 3.16 17 18. and v. 36. but then Salvation also is taken complexly for the whole deliverance from sin and misery till we are brought to Heaven whereof Justification is but one part and others spake of Faith properly which is opposed to Works said to justifie us without them as Rom. 1.16.17 18. and Rom. 3.22 25 28 31. Rom. 5.1 c. And this we deny to include the promise or purpose of Obedience Here it is not unseasonable to shew the concurrence of Dr. Preston with us in his explaining justifying Faith to extend to all the Offices of Christ because he is confidently alledged by those we dispute against for their Opinion though as injuriously as the two former They that will satisfy themselves may please to peruse his 11th Sermon on the Govenant out of which I observe these few things He saith That the way to obtain the Spirit 1st Vse 3. Ibid. to mortify Sin is to believe to apply to a man's self the Covenat of Grace the promise of the Pardon of his Sins These are his own words That is the way to get the Spirit that is the way to mortify the deeds of the flesh and to get the heart changed and to be made a new Creature For he adds Hope of pardon and mercy melteth the heart and maketh a man go about the Commands of God as now possible yea to be delighted in It is plain the Dr. maketh the Covenant of Grace and the promise of Pardon to be believed and applyed to our selves before we can make any Covenant of Obedience with God and that believing is trusting in the Covenant as a Promise and that the Promise of Pardon is the first thing a Sinner is to apply to himself as the meansto humble change and to bring him to God He saith Vse 4. God's Covenant with Abraham and with all believers is to give them all blessings in Christ and distinctly from all his Offices pardon from his Priesthood teaching from his Prophetical the Spirit and Victory over all their corruptions together with all other Priviledges from his Kingly Office He saith The Condition of this Covenant that God requireth to make a man Partaker of these Blessings is Faith alone The Condition saith he is Thou shalt believe this thou shalt believe that such a Messiah shall be sent into the World Art thou able to believe this Abraham c. Again Abraham did believe and God accounted that Faith of his for Righteousness i. e. he accepted him for it for that Faith he reckoned him a man sit to make a Covenant withal he accounted him a Righteous person i. e. he was willing to enter into a Covenant with him because he believed him Moreover That his believing for a Son and for the Inheritance of Canaan were tryals whether he could believe the Promise of the Messiah that they were not the Faith that did immediately intitle him to the Covenant but acts of the same Grace of Faith of the same habit or gracious disposition whereby he believed the Promise of the Messiah and that his Faith was tried again when he was commanded to offer his Son whereupon God renewed his Covenant with an Oath Sure saith he I will perform my Covenant since I see that thou believest me and fearest me and preferrest me before thine onely Son N. B. These are but the Concomitants of Faith Again The Condition that God requires of every man to be made Partaker of his Covenant is nothing but to believe in God i.e. God saith I will give my Son to you and I will make him a King a Priest and a Prophet to bless you he shall give you remission of sins he shall teach you to mortifie your lusts and shall make you Partakers of his Kingdom he shall make you Heirs and Sons This is a very great Promise can you believe this If a man will but believe God now I say it makes him Partaker of the Covenant Hence it is manifest that Faith only intitleth to the Covenant of Grace that this Faith is nothing else but a trust in the Promise of the Benefits of Christ in all his Offices and that by a Condition is meant only a qualification of the Subject whereby he is made fit to be covenanted with This is further proved by the Reasons he giveth why
all the immediate proper causes of Justification both internal and external and wanting only the remote preparatory causes If obedience to the Gospel as the Law of Christ be that alone to which Justification is promised then unbelief of his Merit when a man is not convinced of the truth of it can no more damn him than the unbelief of any other History concerning Christ suppose his being born at Bethlem or living at Nazareth c. when a man is not sufficiently perswaded of them For these were necessary ex Hypothesi because God would have it so and Christ's Merit was no more by their confession nor was it impossible according to their Principles but Christ might have been a King and enacted this Law of Grace though he had not been a Priest and satisfied for Sin And thus we have the bottom of this Mystery Next it is proved that Christ justifyeth as a Prophet p. 25. because the Gospel is a Law that must be promulgated and expounded and a Doctrine that must be taught and pressed on Sinners till they receive it and believe that they may be justified and this Christ doth as a Teacher and Faith must accordingly respect him Answ Faith must believe and trust in the Promise of Life made in Christ and preached by Christ and revealed to the heart by his Spirit But what is this to prove that a professed subjection to the teaching of Christ must justify us as well as Faith and yet methinks he that teacheth That the Covenant of Grace is written in all men's hearts and is a Secondary Law of Nature teaching men that God will forgive them that serve him sincerely though they know not that it was to be brought about by the Mediatour should not make it necessary to Justification to believe That Christ in Person preached the Gospel We have here Scriptures multiplied to prove that Christ hath power to forgive sins which is an Act of a King Mat. 9.6 ch 11. v. 27 28. ch 28. v. 19 20 c. which we grant he hath Ministerially viz. To declare the Promise of Forgiveness and to pronounce Pardon For he received this Power of the Father It followeth therefore that we must trust in him to declare and pronounce us forgiven but it is for his own Righteousness not for our Obedience Argument 5. It is a necessary condition of our being baptized for the Remission of Sins p. 27. that we profess a Belief in more than Christ's Humiliation and Merits Ergò More is a necessary condition of our actual Remission Mat. 28.19 20. 1 Pet. 3.21 Act. 8.37 1st Answ Here is continually ignoratio Elenchi We do not say that Christ's Humiliation and Merits are the only object of justifying Faith excluding his Person or any of his Offices but that Faith as justifying doth trust only in the promise of Reconciliation through the Merit of Christ but that it doth also in subsequent distinct Acts trust in the Promises of Illumination and Sanctification and in Christ himself to work these in us as a Prophet and King and to obtain them for us by his Priestly Intercession but all by virtue of his Merit and satisfaction which as it is the foundation of the other Offices of Christ so Faith always respects it as the foundation of all other Blessings to be hoped for 2ly 2ly I deny that any thing is necessary to Baptism for remission of sins more than a trust in Christ or the promise of Reconciliaon through his Bloud Baptism is as Circumcision was a Seal of the righteousness of Faith Rom. 4.11 i. e. that we shall be forgiven through believing It is God's Seal to his Covenant or Promise which men are supposed to have a right to before they are baptized and so before they can promise obedience Believing in the whole Trinity and then believing Christ to be the Son of God proveth nothing but that the remission which Baptism sealeth is to be expected from the true God in opposition to the Heathen and Jewish false Gods or false Notions of God viz. That we are to trust in the Father to justify us through the Bloud of his Son who will bring us to eternal life by the Operation of his Spirit and that Jesus of Nazareth is this Son of God so to be trusted in Mat. 28.20 Men are first to be baptised being instructed in the Doctrine of Christ afterwards taught all his Commandments and thus the Apostles practised preaching through Christ the remission of sins and then baptising them that believe Acts 10. Acts 13. If a Promise of Obedience be the condition of Baptism then Infants are not to be baptised 1 Pet. 3.21 only sheweth that Baptism as an outward Sign will not profit without reallity in the heart in believing or trusting in Christ which will produce obedience The Covenants of Obedience which the Church annexed to Baptism are not annexed to it as conditions of obtaining Remission of Sins but as conditions of men's Admission into the Fellowship of the Church and those as evidences of the reality of their Faith in Christ Argument 6. The Apostles of Christ themselves before his death p. 28. were justifyed by believing in him as the Son of God and the Teacher and King of the Church yea perhaps without believing at all in his Death and Ransom thereby Ergò Answ If believing here mean as it ought the Apostles acknowledging Christ to be the Son of God King and Teacher of his Church and their giving themselves to obey him then I deny the Antecedent they were not hereby justifyed but by their trust in the Promises of Pardon and Reconciliation through the Messias whom they now knew to be Jesus Christ though they knew not the particular way how he was to reconcile them to God They were justifyed as Abraham and David and all the former Saints were and their Love and Obedience to Christ so far as they understood him was an effect of their Faith All the Proof is The Apostles were justified and they acknowledged loved obeyed Christ as King and Prophet and understood not that he was to die for them therefore this justifyed them Which is no Consequent Argument 7. The Satisfaction and Merits of Christ are not the only objects of the Sanctifying and Saving Acts of Faith p. 30. therefore not of Justifying 1st Answ Faith looketh only to the Satisfaction of Christ or rather to the Promise founded on that merit as the procuring cause for Sanctification and Perseverance viz. That as perfect Justification so perfect Sanctification is purchased for us by Christ But the Sanctifying Act must respect Christ's following applicatory Acts p. 31. and not the purchase of Sanctification only so the justifying act must respect Christ's following collation or application and not only his purchase of Justification Answ 1 This still changeth the Question which is Whether Faith in Christ as Prophet Priest and King i. e. Obedience as well as trust
in it for his Glory and their good CHAP. V. The adverse Opinion propounded and examined Pelagius and Arminius the Authors of it OF all that ever troubled the Church with their Errours the Pelagians and their â—ate Off-spring the Arminians have most perplext it with their Opinions partly by their importunity reviving them and urging them â—afresh from time to time so that the Church hath had little quiet from them for the last twelve hundred years though their Opinions have been most frequently and most fairly examined and unanimously refuted above any Errours whatsoever and that both by particular Writers of all Ages and also many Syâ—ods greater and smaller But principally by their dishonest Art of misrepresenting the Orthodox Doctrine to perswade the Simple that they oppose particular mens Sentiments not the Doctrine of the Church and by covering their own Opinions propounding them plausibly and ambiguously that the Falshood may â—ot be easily discern'd that at once they may â—nsinuate with the Simple and have retreats â—o avoid the Arguments of the Learned wherein they do like those that sculk in Woods and Thickets whom it is as hard to find out as it â—s to conquer It was a sit Epithite that Hieâ—om gave Pelagius Coluber ille Britannus that British Snake For he had his many windings and foldings and for his advantage could cast his Skin to When he was taxed to deny Grace ascribing all to mans free Will he protested to ascribe all to Grace and yet meant thereby nothing but Nature or Free Will which he called Grace because it was the Gift of God Vossius Hist Pelag lib. 1. pars 1. Joh. Latius Hist Pelag lib. 1. par 1. and when all his Opinions were summed up and objected to him in the Synod of Diospolis or Lydda he openly and severally renounct them all with Anathemas and all by equivocal words keeping the same meaning The like did his Scholar Caelestius when called to an account before the Bishops of Rome and Africa Fostus and Cassianus the Semipelagian Leaders trod in their steps as the same Authors out of Augustin and Prosper have shewed Arminius and his Followers have not come behind them in this Art The Preface to the Synod of Dort and Lubertus sufficiently insorm us how Arminius strove to cover his Opinions contra Bersium till he might by secret insinuations gain a party to stand on his defence When he was suspected of novelty by the Presbytery of Amsterdam Sancté protestatusest c. he solemnly profest that he knew no man in the Low-Countries that had a mind to bring in Innovations in Religion His Disciples were of the same temper which they shewed both in the Synod and in their own Writing By the same Art their Followers amongst us at this day create us much trouble especially in this point of Justification by Christ's Righteousness imputed about which they had their Doctrine from Arminius Popular Insinuations is the best of their Rhetorick Generals Equivocation and Tergiversation is the greatest part of their Logick which we shall make now to appear by enquiring what is their Opinion concerning the Effect of Christs death and obedience who deny us to be properly justified by it or it to be imputed to us They do agree to retain the Term of Imputing Christ's Righteousness Just Evang p. 51. The notion of Imputation in general saith one of them is no way to be opposed it being impossible that we should receive benefit by and the effects of what another doth without some kind of Imputation But thus Socinus will say What Christ did was imputed to us i. e. it was nostro bono for our good and benefit Mr. Baxter chargeth Dr. Tully with the breach of all that is Sacred Answ to Dr. Tully p. 18 172. for saying that he denyeth all Imputation of Christs Righteousness and telleth us that he doth not only hold it in some sence but in a larger sence than many do viz. That not only his Passive Obedience is imputed to us but his Active also yea his Habitual and Divine Righteousness so far as influential to give merit to his Obedience and yet all this is but words For whosoever asserteth the infinite value of the death of Christ must and doth acknowledge the concurrence of his Active Habitual Papaeus and Divine Righteousness to make his death an infinite Prize which it could not be unless the person dying were God of a perfect holy Nature and of perfect holy Life till the time of his death But he that useth a common word as this of Imputation is and in that Question and Matter to which it belongeth properly and useth it in a sence quite different from the common acception and state of the Question doth but equivocate in retaining that Term. Though Protestants have differed about the Righteousness of Christ imputed whether it be the Passive only or the Active also yet till of late there hath been no question among them about the meaning of the term Imputation all understanding thereby that we were justified and accepted to Life Eternal for the Righteousness of Christ intended and wrought for us But it is more strange that he who is so earnest to be accounted a maintainer of Imputation should no better defend himself from the accusation of denying it For when a few lines would have expressed any mans meaning in this point who was willing to be understood he gives us many distinctions divisions chap. 2. p. 48 c. and sub-divisions and fifty Propositions to explain in what sence he holdeth Christ's Righteousness imputed and in what not and yet confesseth after all these that he doubteth he hath not made his meaning plain enough to those who are not exercised in the Controversie who had most need of his Explication and therefore addeth more distinctions and propositions to make his meaning plainer chap. 3. p. 79. which is as well performed as if a man endeavouring to wash an Aethiopian white should first plunge him into a River of Water and afterwards into a Vessel of Ink He goes â—n with the same Art and Chap. 4. p. â—9 instead of opposing the Drs. sence of Imputation and deâ—ending his own he thrusts together all the â—ences of Imputation which he denieth both â—he sound and the unsound and then disputes against Imputation with 43 Reasons but against what or in what sence he would not have â—he People but only his Friends to understand 〈◊〉 this be reconciling to devize new terms and â—ew questions if confounding things be clearing of them if hiding ones meaning with mulâ—itudes of words be to explain onesself then â—his Author hath acquitted himself well I will â—dd another instance of his Explications I did assert that Christ's Righteousness even habiâ—ual Appeal to the Light p. 1. active and passive exalted by his Divine â—ighteousness being the fulfilling of his Law and Covenant of Mediation hath perfectly meâ—ited Reconciliation Pardon Adoption