justification by faith to cry down justification by the Law or by the works of the Law which some false Teachers were perswading those Galatians to beleeve he adduceth a passage of Scripture which saith the just shall live by faith thereby giving us to understand that the just man or the justified man is a living man for the just liveth And it is too narrow to interprete this life of eternal life this would make the Apostles argument very obscure we must therefore undeâ—stand it of a life begun here which shall certainely end in glory this is most consonant both to the Prophet's scope to the scope of the Apostle here Whence we may gather That in justification by faith there is a real life obtained by justification the soulâ— is brought into a new state of life by it such as were really dead are really made alive This may be further cleared from these particulars following I. Such are said to be born again Iob. 3 5. not only by the Spirit which may import Sanctification but also by Water which may import Iustification wherein iniquities are pardoned the Soul is washen from its guilt through the bloud of Jesus Christ represented by the Water in Baptisme Thus are they also put into a new state being delivered from the Power of darkness and translated into the Kingdome of His dear Son Col. 1 13. Christ now owneth them as His Satan hath no more power and jurisdiction over them their guilt being removed and their sinnes being pardoned for because of sin hath Satan as a jailour had power over them as so many prisoners but sin being taken away in their justification they are loosed from his bondes and delivered from his prison and power We see Paul was sent Act. 26 18. To open eyes and to turn from darkness to light from power of Satan unto God that they may receive forgiveness of sinnes c. 2. Hereby they are brought into a State of Salvation and being out of harmes way they are said to be saved being now in a State of life and Salvation through Jesus Christ Ephes. 2 5 8. For by grace are ye saved through faith and how was this It was by Christ together with whom they were quickened when before they were dead in sins trespasses v. 5. So Tit. 3 5. Not by works of rigteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost But how was this work of Salvation begun See vers 7. That being justified by His grace we should be made heirs according to the hop of eternal life So that as justification maketh way for Adoption so it bringeth Souls into a saife state a state of Salvation so as they in a sense are already denominated saved that is brought out of the state of death and put into a state of Salvation Thus are they also said to be quickened together with Him i. e. Christ having forgiveness of all their sinnes Col. 2 13. This will be further clear if we consider how 3. Those who are justified shall certainly be saved not only in respect of the Decree and purpose of God but in respect also of the Gospel constitution and the declared will of God Therefore saith the Apostle Rom. 8 1. There is therefore now no condemnation to them which are in Christ Iesus And all such as are in Christ Jesus are justified as the Gospel cleareth And againe more clearly vers 30. And whom he justified them he also glorified The connexion betwixt these two is indissoluble So doth the Apostle not only assert but he confirmeth this Rom. 5 9. Much more being now justified by his bloud we shall be saved from wrath through Him And againe vers 17. For if by one mans offence death reigned by one much more they which receive aboundance of grace and of the gift of righteousness That is who welcome embrace and receive the rich offer of grace and the rigteousness of Christ freely and graciously presented in the Gospel to all that will accept thereof shall reigne in the life by one Iesus Christ. So likewise vers last That as sin hath reigned unto death even so might grace reigne through righteousness unto eternal life by Iesus Christ our Lord. 4. They who are justified are brought into a state of blessedness and therefore may well be said to live or to be made partakers of a life Rom. 4 6 7 8. Even as David also describeth the man unto whom God imputeth righteousness without works saying blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin See Psal. 32 1 2. If then they be brought into a state of blessedness they must be a in a state of life for death and blessedness are inconsistent 5. They are said to be redeemed and consequently brought out of the state of death wherein they were Ephes. 1 7. In whom we have redemption through his bloud the forgâ—veness of sins according to the riches of his grace In by justification is this forgiveness of sinnes whereby they are made partakers of a redemption See Col. 1. 14. Where the same is asserted by the Apoâ—â—le For further clearing of this let us see wherein this life consisteth and then we shall not only see that it is really a life but also that it is a special and excellent life To this end therefore let us consider these following particulars 1. Hereby they have Remission and pardon of their Iniquities as was now cleared and is manifest from Rom. 3 24 25. Being justified freely by this grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation for the remission of sins that are past c. And by this Remission and pardon of sins they have a freedom and exemption from the Curse and wrath of God that was lying upon them and to which they were obnoxious by sin and guilt Orginal and Actual which they were to be charged with that being the penalty threatned in the Law even death and the Curse of God for it is written cursed is every one that continueth not in all things written in the Law to do them Gal. 3 10. Deut. 27 26. O how excellent a life is this to be delivered from the wrath of the Almighty sin-revenging God and from the Curse and malediction of the great Legislator and dreadful Judge How rightly may they be said to live who are freed from the sentence of death to which they were liable from the penalty of the broken Law of the great God of Heaven and Earth and from that doom that all who shall not share of this rich privilege of Remission shall be made to hear at length depart from me ye Cursed c. A person guilty of death and lying in chaines looking for nothing but the sentence doom to be
this though it be the sure way to this seing all who are justified shall be thus saved Thus we see that according to Mr. Baxter the meaning of Iames is the same with Paul's when he saith Heb. 12 14. Follow peace with all men holinoss without which no man shall see the Lord. And then Iames speaketh nothing of that justification whereof Paul treatch this is what we say whence it is manifest that there is no appearance of contradiction betwixt the two holy writers But that we may come to some further clearness in this matter we must see whether Paul Iames mean speak of one the same Faith for if it be found that they speak of diverse Faiths all appearance of Contradiction is removed Now that the Apostle Paul meaneth of a true lively saving Faith which is a saving fruite of the Spirit of God the special Gift of God is easily granted on all hands All the question is of that faith which Iames speaketh of Papist's say that it is true justifying that Iames speaketh of for justifying Faith with them is nothing but a real assent unto the Catholick Doctrine or to divine Revelation And indeed if Justifying Faith be nothing else it can not be well denyed that Iames meaneth here a justifying faith But the folly of this ground is obvious to all that understand the Gospel and we need not here insist in confuting the same That which Iames here saith of this Faith is enough to demonstrate of what Nature it is and the Epithets he giveth it do sufficiently manifest that it is not Faith of the Right stamp nor that true lively Faith by which Paul saith that we are justified and the discovery of this will be enough to our purpose and every verse of his discourse hereanent will help us herein for 1 vers 14. it is a profitless Faith which cannot be said of justifying Faith as the whole Scripture cleareth 2 Ibid. it is a Faith that hath no ground or reality but a mans saying nor no other evidenee or proof What doth it profite my Brethren though a man say he hath Faith There is no other proof adducable but his say so which cannot be justifying Faith 3 Ibidâ—can Faith save him so that it is a Faith that hath no sure connexion with nor tendency to Salvation which cannot be supposed of the true lively justifying Faith as is known 4 vers 15 16. It is no more true Faith than that is true charity which saith to the naked destitute brother depart in peace be thou warmed filled notwithstanding giveth not those things which are needful to the body 5 vers 17. It is expresly called a dead Faith But the precious Faith of God's elect is a lively Faith 6 ibid. It is a Faith without works having no connexion therewith nor being any ground thereunto but the true Faith that justifieth worketh by Love is a living principle and floweth from the infusion of life 7 So vers 18. It is a Faith uncapable of any true evidence or demonstration as to its being from works of holiness and so is not accompanied with any real change of soul But it is not thus with true saving Faith 8 vers 19. It is such a Faith as devils may have But devils are not capable of justifying Faith 9 vers 20. It is the Faith that a Vaine man never humbled in the sense of his own lost Condition nor driven out of himself to seek reliese elsewhere in the free mercy grace of God through Jesus Christ may have But that is not the Faith of the humbled hear broken man that 's sleeing to Christ for refuge 10 vers 21 22 23. It is not such a Faith as Abraham had that made him willing to offer up his son Isaac when commanded so wrought with was evidenced demonstrated by works 11 vers 25. Nor is it like the Faith of Rahab which prompted her to receive the Messengers and send them out another way 12 vers 26. It is such a Faith that is no better than a carcase without breath which is no essential part of a living man But the Faith that justifieth is a far other thing By these particulars it is manifest that this Faith whereof James speaketh so much and which he opposeth unto works denieth justification salvation unto is not the precious faith that Paul speaketh of We have seen that Paul James speak not of one the same faith we shall now enquire whether they speak of One the same Justification And if it be found that therein they differ all ground of imaginable difference will be further removed What that justification is whereof Paul speaketh is manifest needeth not here be declared for it is plaine that he treateth of that justification whereby a poor sinner convinced of his sin misery in lying under guilt under the Curse of God because of sin is absolved before God from the sentence of the Law accepted of Him and brought into an estate of Favour reconciliation having a right unto Salvation through Faith in Jesus Christ. Upon the other hand it is as obvious cleare that James is not treating of this justification whereby a change of state is made in the man But of a justification of a far other nature even such a justification whereby the Mans Faith the reality of his Christianity his justification before God is evidenced or may be evidenced to himself or to others So that whether we take justification here as mentioned by James for the evidence demonstration of justification or for a justification of the truth of the Mans Faith Christianity it cometh all to one for where true faith true Christianity is there is justification and there only so that what demonstrats the one will demonstrat the other and a justification or manifestation of the one will be a justification of the other Nor is this sense of the word justifie or justification alien from the Scriptures as we see Psal. 51 4. Rom. 3 4. for God can not other wayes be justified but by being declared avowed proclamed to be Righteous So Ier. 3 11. Ezek. 16 51 52. Mat. 11 19. Luk. 7 35 29. 1. Tim. 3 16. Now that this is the justification whereof Iames speaketh may be furder cleared by these particulars 1 The scope that Iames here levelleth at being not to clear up the way manner how or the causes by which this change of Relation State is wrought brought about but to discover the groundlesness of the vaine pretenses of such as supposed they were justified in a sure way to be saved who had no more for their ground but a loose verbal outward profession of the preached truth without any real fruit of godliness So that this Enquirie is what can truely evidence a person to be justified indeed before God And he sheweth that an empty fruitless profession
way unto Salvation or as the actual possession of Salvation is had by Confession And as Confession it self is not Salvation but the way thereto and the mean thereof so faith it self is not the Righteousness but the way thereunto and the meane or medium thereof 5. Gal. 2 21. I do not frustrat the grace of God for if Righteousness come by the law Christ is dead in vaine Whence we see that a Righteousness must be had and that this cannot be had by the law or by our obedience to the law but by Christ to deny this is in plaine termes to frustrat the grace of God to say that Christ is dead in vaine And if we look back to vers 16. forward we shall see that the Apostle is speaking of justification by faith in opposition to the works of the law that is by faith in Jesus Christ receiving a Righteousness which He hath wrought in His estate of Humiliation 6. Gal. 3 21 22. For if there had been a law given which could have given life verily righteousness should have been by the law but the Scripture hath concluded all under sin that the promise by faith of Iesus Christ might be given to them that beleeve Whence we see that Righteousness is required unto life viz. the life of justification and by whatever way life is had by the same is Righteousness had and that neither life nor Righteousness is had by the law but by the faith of Jesus Christ and both are held forth in a free promise given to the Beleever in Christ. 7. Gal. 4 4 5. But when the fulness of the time was come God sent forth His Son made of a Woman made under the law to redeem them that were under the law that we might receive the Adoption of sones Christ we see was made under the law that to redeem such as were under the law that they might be freed from what they were liable to by the law and by being under the law and withall receive the Adoption of sones which necessarily taketh in His Obedience as the Aethiopik Version explaineth it saying He was begotten of a Woman was a doer of the command in the law And that His Sufferings are here included is plaine from the one end assigned that he might redeem them who were under the law or under the lawes curse The end therefore here being twofold viz. Deliverance from under the law and receiving the Adoption of sones the Cause must have a subtableness thereunto and say That this compleat Righteousness comprehending both must be Imputed unto us for the ends mentioned 8. Gal. 5 5. For we through the Spirit wait for the hope of Righteousness by faith Whether we take here the hope of Righteousness for justification as the Aethiopick Version doth translating the words thus and we in the Holy Spirit and in faith hope to be justified to which also the scope may give some countenance or for the Recompence of glory which is the thing hoped for that which we intend will be equally confirmed for if Justification be immediatly here spoken of it is manifest that hereunto a Righteousness is requisite and that this Righteousness is had by faith and so is not in our selves and therefore must be the Righteousness of Christs unto whom faith carrieth forth the soul of whom he spoke vers 4. Saying Christ is become of none effect unto you who soever of you are justified by the law If glory be here immediatly intended we may see that the Apostle to perswade the Galatians not to seek after a Righteousness by the law tels them what he others did and were resolved to do to wit how they ventured their whole Salvation on the truth he delivered for they waited and looked for heaven and happiness which is here called hop by a Metonymy not by the works of the law for heaven with them was not the hop of the law or of the works of the law but by the Righteousness of faith that is by through that Righteousness which is by faith therefore it is called the hope of Righteousness by faith that is that which they hope for through the help of the Spirit and expect in through the Righteousness of Christ which Righteousness is had by faith in Christ that this Righteousness is none else but the Righteousness of Christ the following verse cleareth where he saith for in Iesus Christ c. 9. Philipp 3 8 9. That I may win Christ be found in Him not having mine own Righteousness which is of the law but that which is through the faith of Christ the Righteousness which is of God by faith This place is so clear and full that by speaking much of it we may rather darken it than explaine it We see what was the maine thing Paul designed in opposition to what he once intended and sought after what he did formerly look upon as gaine and was hote in the pursuite of he now had no better account of than of as much loss dung yea he had no better esteem of all things beside Christ in this judgment he persisted accounting all but dung that he might win Christ have Him for all his gaine And what would he make of Christ He would be found in Him hid in Him covered with Him and united to Him In opposition to this he desireth not to be found in or having on his own righteousness which is of the law thereby showing us That it was the Righteousness of Christ he desired to be clothed with and found in therefore addeth but that i. e. that Righteousness which is through the faith of Christ the Righteousness which is of God by faith The he was seeking is the Righteousness of God and which is of God by faith and is had through the faith of Christ and all this was said in opposition to the way that the dogs the evil workers the concision mentioned vers 2. were crying up and following viz. the observation of the law in order to justification 10. Hebr. 11 7. By faith Noah became heir of the righteousness which is by faith Where there is a Metonymy the Cause puth for the Effect Righteousness put for that life which is had by this righteousness which sheweth â—hat a righteousness is necessarily required unto the life of acceptance with God and unto Salvation and that this righteousness is not in or of our selves but in and from another for it is had by faith and therefore is called the Righteousness which is by faith and faith layeth hold on no Righteousness but on that which is Christs These and other passages which might be mentioned are evident proofs of the Truth we are asserting with all such as are unprejudiced in the point beside all those passages which prove justification not to be by the works of the law but by faith for they also confirme this truth That in order to our justification and
as things historically recorded working up the man in whom it is unto a voluntary profession of that truth This though true in its kinde yet is not saving seing many may have this who are strangers to true saving Faith Simon Magns beleeved thus Act. 8 13. who yet was but in the gall of bitterness in the bond of iniquity vers 23. Many beleeved in the name of Christ when they saw the miracles which he did to whom notwithstanding Christ did not commit himself Ioh. 2 23 24. Christ had many disciples who professed the truth and yet went back walked no more with him Ioh. 6 66. This faith when it cometh no further is but such a Faith as devils have who beleeve there is a God tremble Iam. 2 19. This is the fruitless workless Faith that iames speaketh of Iam. 2 14. that cannot save which he calleth a dead faith vers 17 20. a faith that cannot work with works vers 22. There is a Temporary faith which whether we look upon as distinct from the preceeding historical faith or as an higher measure degree thereof the matter is not much is also different from far short of this saving Faith whereby a man cometh to live the life of Iustification though it hath some effect wrought upon the affections this is the stonie-ground that receiveth the sowen seed Mat. 13 20 21. These are they who hear the word and anon with joy receive it yet have no root in themselves but endure for a while only for when tribulation or persecution ariseth because of the word by by they are offended 2. Every act of saving Faith is not the justifying act of faith or that act thereof whereby we are Justified before God Saving Faith hath many several acts as we may see Heb. 11. Though where ever there are any of the real acts of saving faith that man hath also acted justifying faith yet we may look on Justifying Faith or on the act of faith whereby the soul becometh Justified as some way distinct from other acts of Saving Faith Though by saving Faith we come to understand that the worlds were framed by the word of God Heb. 11 3. not in a meer historical manner but savingly yet that act of saving Faith is not the Justifying act thereof to speak so Though the same Faith by which the Ancients subdued kingdomes stopped the mouthes of Lions quenched the violence of fire c. was that by which they were justified yet these were not justifying acts of that faith that is in order to justification faith acteth in another peculier manner Though it be one the same saving faith whereby a beleever is united unto Christ in order to answer the Challenges Accusations of the Law to free him from guilt condemnation and maketh use of Christ's Right Strength Support c. in times of Darkness Temptations Difficulties yet these acts of the same faith are not the same but may be looked upon as distinct Faith acteth one way on Christ in order to Justification another way in order to Sanctification Faith acteth one way when it receiveth in and another way when it giveth out as it were Faith acteth one way on Christ as Priest and it acteth another way upon him as Prophet as King yet we would know that in all these actings of faith whole Christ is laid hold upon though more expresly explicitly in the uniting act whereby the soul is married unto Jesus thereby becometh one spirit with him There can be no use making of Christ for any end whatsomever untill the soul be united with himself and in every act of faith whereby Christ is made use of for what ever particular mercy the Beleever would have be it Pardon Light Strength Comfort or such like Christ himself is gripped to laid hold on for there is no separating of Him his favours yet the Beleever while gripping laying hold on whole Christ taketh him up under that Relation and eyeth that Office that most neerly answereth to and correspondeth with his present necessity and pointeth forth that good which he is now desirous of so acteth faith suitablie or putteth forth faith in suitable acts as for example when the beleever is troubled with conscience of guilt he runneth to Christ yet in a special manner he goeth to him as Priest eyeth that Blood that only can purge consciences from dead works Heb. 9 14. When he is troubled with Raging Corruptions would have them subdued or would have his hard Rebellious Heart made more soft pliable to God's will he goeth to Christ yet in special manner he eyeth Christ as a King acteth Faith upon him accordingly So when he is troubled with Ignorance Doubts and Darkness he goeth to Christ yet he eyeth him thâ—n especially as a Prophet accordingly acteth Faith upon him Yet we would know that when the Beleever acteth thus in this different manner upon Christ whether as a Prophet or as a Priest or as a King there is no exclusion far less any denyal of the other offices which cannot be because Christ himself consequently whole Christ is alwayes He to whom the beleever goeth though with a more express explicite special application to usemaking of that office work of Christ which most suiteth the beleevers present necessity Now though all these acts of faith be acts of saving faith yet they are not all that act of faith which is or may be for distinctions sake called the Justifying act of faith for this is that act of faith only which the soul exerteth in order to Justification and Absolution from the Curse of the Law 3. This Faith is no product of the power of Nature accompanied with all its advantages elevated to its highest pitch to the highest measure of accomplishments Nature as now corrupted depraved not only will not willingly complye with the designe of Grace in the Gospel but it cannot being nothing but pure enmity to the holy Wayes Counsels of God all its mindings are of the flesh and all the minding of the flesh or the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8 7. Persons deluded by Satan may imagine suppose with themselves that it is so wholly in their power to beleeve that they can exerte that Faith at what time so ever they will But howbeit out of their own mouths such unbeleevers stand convinced condemned for their not beleeving yet the mighty power of God's Spirit must be exerted ere they be brought unto a beleeving frame or their souls be made to look towards Jesus in earnest so as to lay hold on him by Faith Therefore is Faith called the gift of God Ephes. 2 8. There is the working of the might of God's power requisite unto beleeving Ephes. 1 19. Such then as have not the workings of the
Salvation But the meaning of the Assembly is plaine enough against that which is the opinion of Socinians Arminians as the words of the Answer to quest 73. of the larger Catech. make manifest where it is said in answere to that Question How doth faith justifie a sinner in the sight of God Faith justifies a sinner in the sight of God not because of these other graces which do alwayes accompany it or of good works that are the fruit of it nor aâ— if the grace of faith or any act thereof were imputed to him for his justification this is confirmed from Rom. 4 5. comp with Rom. 10 10. but only as it is an instrument by which he receiveth applyeth Christ his Righteousness And in the Confess of Faith Ch. 11. f. 1. nor by imputing faith it self the act of beleeving nor any other evangelical obedience to them as their Righteousness Nor is this a determining of a point expresly against the words of God as he supposeth for it is not the bare words as Hereticks interpret them that is the minde of God but the true sense meaning of his words And in Confessions Catechismes I judge that matters should be made plaine and that it were not plaine ingenuous dealing to set down the truth in these expressions that hereticks can subscribe unto when it is known they have an exposition of these words contrary to truth It seemeth that Mr. Baxter will not say in the explication of the Sacrament of the Lords supper that the bread is not changed into the body of Christ lest he seem to contradict expresse Scripture which saith that Christ said of the bread this is my body But now as to the matter I assert with our Confess Catechis and with all the orthodox against Socinians Arminians That faith considered as our act of obedience is not that which is accounted our Righteousness in order to Justification nor that which is properly imputed to us for that end Nor is that the meaning of the Apostle Rom. 4. And of this I give these reasons 1. The Apostle in his whole Disput about Justification opposeth Faith Works as inconsistent with yea as repugnant to other as is notoure But this could not be if Faith as our act of obedience were imputed to us as our Righteousness for faith as our act of obedience is a work and a work commanded by the Law of God otherwayes it should be unlawful or a work of supererogation The meaning then of the Apostles Conclusion Rom. 3 28. should be this a man is justified by one dead of the Law without all works or deeds of the Law which were a contradiction And it is certaine that when the Apostle excludeth the works of the Law he excludeth their from being looked upon as our Imputed Righteousness for Adversaries did plead for their interest in justification as a Righteousness to be imputed to the doers where upon they might be justified if then faith as our work were imputed as our Righteousness Pauls disput should be whether all works should be imputed for Righteousness or one work of faith only Nor can it be said that by the Law here the Apostle understandeth only the Law of Moses as such for he is speaking this even of the Gentiles who never were under the Law of Moses and instanceth Chap. 4 in Abraham who was justified long before the Law of Moses as such had a being And he is speaking of the Law by which is the knowledge of sin Rom. 3 20. which worketh wrath Rom. 4 15. which cannot agree to the Law of Moses only 2. By asserting that Faith properly taken is accounted our Righteousness the whole scope all the Arguments which the Apostle useth in this matter should be enervated and contradicted as a very light view of them might make manifest and the following Arguments will evince 3. Faith considered as our act of obedience and as a work of ours is not that Righteousness of God without the Law which is witnessed by the Law and the Prophets Nor is it that Righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that beleeve Rom. 3 21 22. Neither Law nor Prophets did bear witness that faith as our act work was accounted all the Righteousness that was to be imputed to the beleever Nor said that our act of faith was the Righteousness of God without the works of the Law Nor is it imaginable how faith can be that Righteousness of God which by Faith is imputed unto all and put upon all that beleeve Shall we think that the Apostles words have but this sense That faith is unto upon them that have faith or that faith is imputed by faith Sure the Apostles words must be so understood as to import that the beleever hath by his faith something imputed to him which is distinct from faith as is obvious 4. If faith as our work were imputed as Righteousness how could the Righteousness of God be declared in the justification of sinners God be just when he was the justifier of him which beleeveth in Jesus as the Apostle saith Rom. 3 26 Is our Beleeving such a perfect compleat Righteousness that God cannot but account us Righteous because of it so justifie us as Righteous upon the account of it Is it not sick of the same discemper of weakness with other graces 5. If Faith as our act work were imputed to us as our Righteousness how should boasting be excluded all occasion of glorying though not before God before whom even Adam though he had continued in his state of innocency unto the end could not have gloried yet before Men taken away as it is in the matter of justification Rom. 3 27. 4 2. The Law of works will not exclude boaâ—ing faith as our work belongeth to the Law of works and if we were justified by Faith as our imputed Righteousness we should certainly have ground of glorying before Men as well as Adam should have had if he had stood in his integrity obtained the crown by his doing 6. If Faith as our work were imputed to us for our Righteousness Justification the reward should not be of grace but of debt as the Apostle expresly affirmeth Rom. 4 4 5. Now to him that worketh he who beleeveth in this which he now opposeth worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeveth beleeving then here is opposite to working therefore cannot be considered as a work of obedience in us but as carrying us out of our selves to seek lay hold on the Righteousness of Christ without us on him that justifieth the ungodly his Faith is counted for Righteousness that is the Righteousness of Christ which Faith laith hold on is counted for Righteousness 7. If Faith as our act of obedience were accounted our Righteousness
this occasion trouble the Reader with some more of their expressions that we may see that the doctrine which is now so much cried up followed after is nothing but old Socinianisme so owned professed by such as do not deserve to be called Christians Socin de Servat lib. 4. c. 4 7 11. God justifieth the ungodly but now converted penitent after he hath left off to be ungodly the justified are not ungodly in themselves neither are they so called yea they are not sinners which is more they do not now sinne And so faith works that is obedience to the commands of Christ as the forme of faith doth justifie us before God by them through them per illa ex illis he justifieth us Smalcius disp 4. c. Frantzium Regeneration all other good works Love Prayer Obedience Faith Charity c. are so far from being effects of justification that without them justification can no way really exist for God justifieth no man but him who is compleetly adorned with all these vertues â— yea the study of good works walkeing before God were the cause though not the chiefe of the justification of Noah Abraham others who are said to be justified by faith Socin ubi supra de Serv. lib. 1. c. 4. Faith doth not justifie by its proper vertue but by the mercy goâ—d will of God who justifieth such as do such a work imputeth it for righteousness With Paul to have righteousness imputed is nothing else but to have faith imputed to be accounted just faith is so imputed to us as that because of faith we howbeit guilty of many unrighteousness are esteemed perfectly righteous or God so dealeth with us as if we were perfectly righteous who can doubt that the Apostle meaneth no other thing than that we are not righteous before God because our works require that as a due reward but because it hath so seemed good to the Lord to take our faith in place of righteousness so that we receive the reward of grace by which we are declared righteous before him More might be adduced for this end as it might be shown also how herein the Arminians conspire with them against the orthodox And as for the judgment of Papists in this point it is likewise known It will not be necessary that we insist in disproving that which hath been so much witnessed against by the orthodox writting against Papists Socinians Arminians upon these heads It will suffice I suppose if we give a few reasons why we cannot acquiesce in the doctrine proposed by the forenamed Author 1. Hereby works of obedience are exalted to the same place are allowed the same Force Influence Efficacy into Justification with Faith whereby all the Apostles disputes for Faith against Works for faith as inconsistent with exclusive of works are evacuated rendered useless So that the Apostle hath either not spoken to the purpose or hath not spoken truth either of which to say is blasphemie The Apostle argueth thus we are Justified by faith therefore we are not Justified by works This man reasoneth on the contrary we are justified by faith therefore we are justified by works because by a faith that includeth works as if the Apostle had meaned a Faith that was dead had no affinity with works 2. Hereby he confoundeth all these duties which are required of Beleevers or of such as are in Covenant with God with that which is solely required of them in order to their first entering in Covenant or into a state of Justification as â— one should say that all the marriag-duties required of such as were already in that marriage state were conditions of entering into the marriag-state 3. Hereby he confoundeth Justification with Glorification making all that Faith sincere obedience which is required in order to actual Salvation Glorification to be necessary before Justification And thereby must say that no man hath his sins pardoned so long as he liveth but if he be sincerely obedient he is in the way to a Pardon to Justification He cannot say that by a practical Faith he only meaneth such a true and lively Faith as will in due time produce these effects for as that will not consist with his explication of that practical Faith so it would crosse his whole designe The just man in the eye of this new Law as he saith p. 49. is every one that rightly beleeves repents sincerely obeyes because that is all that it requires of a man himself to his Iustification Salvation Where we see that with him Justification Salvation go together have the same conditions and he that is just must be one that hath these Conditions and he who hath not these Conditions is not just in the eye of that new Law and if he be not just in the eye of that new Law his faith cannot be accounted to him for Righteousness nor he Justified 4. The man hereby confoundeth the two Covenants or giveth us a new Covenant of Works in stead of the Covenant of Grace for this practical Faith which includeth all obedience hath the same place force efficacy in the new Covenant that compleet Obedience had in the old And this Gospel is but the old Law of works only with this change that where as the old Law required Perfect Obedience to the end in order to Justification Salvation this new Covenant of works requireth Sincere Obedience to the end in order to Justification Salvation And so thus we are Justified saved as really by upon the account of our works as Adam would have been if he had continued in obedience to the end this Faith and sincere Obedience is as really to all ends purposes as effectually and formally our Righteousness as Perfect Obedience would have been the Righteousness of Adam And thus the reward must as really be reckoned to us of debt not of grace as it would have been to Adam if he had stood And as faire a ground is laid for us to boast glory though not before God as had been for Adam if he had continned to the end The evasion he hath to make all this of grace saying p. 49 50. And yet every beleevers justification will be all of grace because the Law by which they are justified is wholly of grace was enaâ—ed in meer grace favour to undone man is not able to help him for it was wholly of undeserved grace love that God did so far condescend to Adam to all mankinde in him as to strick a Covenant with him a promise of such an ample reward upon his performance of the condition of Perfect Obedience to the end yet notwithstanding this Law was wholly of grace was enacted in meer grace favoure for neither was the Lord necessitated thereunto nor could Adam say he had deserved any such thing at God's hand the reward
denote one the same thing the last being explicative of the former Ezek. 18 30. Repent turn yourselves And this is imported by many Synonimous expressions in the Old Testament as Seeking the Lord Deut. 4 29. Turning to the Lord vers 30. Returning to the Lord. Hos 5 4. Seeking the face of God 2. Chron. 7 14. the like See also Revel 3 19. 4. It is sometimes expresly distinguished from Godly sorrow mentionned as a Consequent or fruite effect of it 2. Cor. 7 9 yee sorrowed to Repentance 10. for Godly sorrow worketh Repentance 5. Sometime it is expresse distinguished from Faith as Act. 20 21 Repentance toward God faith toward our Lord Iesus Christ. Heb. 6 1. not laying againe the foundation of repentance from dead works of faith towards God So Ier. 31 19. after I was turned that is wrought up to faith I repented 6. Sometime it signifieth nothing else upon the matter but a receiving of the Gospel a beleeving in Christ not only Mark. 1 15. repens ye beleeve the Gospel where the later is explicative of the former but also in many other places where Bapist's ministrie is spoken of the summe whereof is said to have been Repent for the Kingdom of heaven is at hand Mat. 3 2. and his baptisme was called the Baptisme of Repentance Mark. 1 4 or unto Repentance Mat. 3 11. See also Luk. 3 3. Act. 13 24. Now that this preaching of Repentance Baptisme of or unto Repentance which is said to have been Iohn's ministrie work was the preaching of Faith in the Messiah Paul telleth us expreslie Act. 19 4. Then said Paul Iohn verily baptized with the baptisme of Repentance saying unto the people that they should beleeve on him which should come after him that is on Christ Iesus So that by this Commentary of Paul's we understand both what was the scope of his Baptisme of Repentance also what was the meaning of his calling on his hearers to Repent to wit to embrace Christ who came after him to beleeve in him And by this Commentary we may understand the purpart of Christ's preaching Mat. 4 17. from that time Iesus began to preach to say Repent for the kingdom of heaven is at hand And this is called Mark 1 14. the Gospel of the Kingdom of God As also of the preaching of the Apostles Seventy disciples when they were sent to say the Kingdom of God was come or is nigh unto you Luk. 10 9. Mat. 10 7. which is called the Gospel Luk. 9 6. and Repentance Mark. 6 12. they went out preached that men should Repent By this also we may understand the meaning of these the like passages Mat. 9 13 I am not come to call the Righteous but sinners to Repentance So Mark 2 17. Luk. 5 32. as likewise of that passage Luk. 15 7 10 joy in heaven over one person that repenteth for this is Christ's saving of the man that was lost Mat. 18 11. Luk. 15 4. 19. 10. See also Mat. 11 20. Act. 2 38. 11 18. 26 18. 20. compared together 7. Sometime it denoteth a recovery from some measure of defection into which persons are backsliden as Revel 2 5. Remember therefore from whence thou art fallen Repent do shy first works So Ch. 3 3. Remember therefore how thou hast received heard hold fast Repent 8. Sometime it is distinguished from works of Obedience that follow upon it flow from it as Mat. 3 8. bring forth fruits meet for Repentance that is fruits suiting or answerable unto a Christian state or a state of beleeving in Christ which before we saw was denoted by Iohn's Baptisme So Luk. 3 8. Act. 26 10. 9. Sometime it includeth all that is required in order to Salvation upon mans part as 2 Pet. 3 9 not willing that any should pertâ—h but that all should come to Repentance So that Repentance includeth all that is requisite to escape perishing So Luk. 13 3 5 except ye Repent ye shall all likewise perish So also Act. 5 31. to give Repentance to Israel Remission of sins where as Remission of sins may comprehend all the spiritual favours and privileges which Christ bestoweth so Repentance may include all the graâ—es blessings which he bestoweth in order to the actual participating of these privileges Thus we may understand it Act. 17 30. but now commandeth all men every where to Repent that is by the preached Gospel wherever it cometh commandeth all men to relinquish their courses of vanity to embrace the Gospel of Salvation to walk accordingly So Luk. 24 47. And that Repentance Remission of sins should be preached in his name among all nations which is the short summe of the Apostles Commission to wit to exhort to all Christian duties imported by Repentance hold forth all Gospel privileges as an encouragment thereunto included in Remission of sins Having premitted these things in order to the clearing of the question we would know further 1. That the Question is not whether the doctrine of Papists about Repentance in order to Justification be to be owned in whole or in part for none now appeareth in the direct owning of their Assertions who commonly are utterly ignorant of true Justification as different from Sanctification as may sufficiently appeare by the very naming of their positions for 1 They look upon Repentance as having force efficacy to expell sin as light hath to expell darkness taking Remission to be a destroying of the very being of sin expelling of Corruption by contrary gracious Qualities inherent Holiness of which they make Repentance a part 2 They make Repentance concurre as a material cause dssposing the soul for receiving a gracious Quality for the expelling of sin 3 They make Repentance to obtain pardon by way of merite and 4 by way of Satisfaction Not to mention 5 their Sacrament of Pennance All which the Reader will finde not only rejected but also shortly solidly confused by worthy judicious Mr. Durham in his Comment on the Revel in that digression on Repentance pag. 251. 2. Nor is the Question whether the Lord call for Repentance as a duty at the hands of such as either are to be Justified or are already Justified for both these we willingly grant as being divine truthes richly confirmed in the Scriptures what ever Antinomians say to the contrary 3. Nor is the Question whether Repentance be a Condition of the Covenant or not For if by a Condition of the Covenant we understand every thing that is a duty required of the Covenanters it is readily granted as was said that Repentance is a duty required of such as are really in Covenant with God but if by a Condition of the Covenant be meaned a duty required in order to the closing of the Covenant or entering into Covenant upon the performing of which the Covenant is immediatly
truth we lay down these grounds both from Scripture Reason as 1. The words of the Text whereupon we are do evince this for it is said the just liveth by Faith And as was cleared at the beginning of our discourse the words as used by the Prophet Habbakuk from whom they are cited are spoken of such as were already Beleevers Justified and pointed out the way how they were to have a life in an evil time and how they were to continue or be keeped in that State of Favoure with God whereinto they were brought to wit by Faith for the just shall live by his Faith and accordingly the same words are cited by the Apostle Heb. 10 38 39. Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him But we are not of them that draw back unto perdition but of them that beleeve to the saving of the soul. Where living by Faith is opposed to drawing back to wit through unbeleefe and as drawing back is unto perdition so beleeving is to the saving of the soul therefore the Continuation of this life of justification unto the end even unto the final Salvation of the soul is by Faith This life of justification as it is begun by Faith as the Apostle evinceth Rom. 1 17. and in our present Text citing in both places these same words for that end so it is continued by Faith as the only condition thereof And to say that the particle only is not here added therefore other Works of Obedience must be or may be adjoyned here in this matter notwithstanding it be said the just liveth by Faith were in effect to destroy the Apostles Argument in our Text where he useth this same expression without the addition of only to prove that we are not justified by the works of the Law Therefore as this assertion that the just liveth by faith proveth justification by faith without the works of the Law so the same proveth the Continuation of Justification without the works of the Law as the Condition thereof 2. The Grounds Causes of Justification mentioned by the Apostle Rom. 3 22 24 25 26. hold good al 's well in the Continuation as in the first beginning of justification for there as well as here the Righteousness of God without the Law is manifested even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that beleeve for there is no difference Justification first lastly is free by his grace through the Redemption that is in Iesus Christ whom God hath set fort to be a Propitiation through faith in his blood And there is not the least hint given that the matter is altered in the Continuation of justification 3. As the beginning of justification is so contrived as all boasting is taken away so must the Continnance thereof be conceived to be But if works be admitted as Conditions of the Continuance of Instification though they be denied to be the Condition of the Beginning thereof all boasting shall not be excluded contrary to Rom. 3 27. for if a sinner after that he is Iustified by the merite of Christ at first should have it to say that for the Continuance of his justification he were beholden to his own Works he should surely have matter of boasting in himself in so far at least Papists think to evite this Argument against their Second Iustification by works by saving that all these good works are not of themselves but of the Father of Lights But this shift will not help for all these works are not the Righteousness of Christ but are works of Righteousness which we do are excluded in this matter as occasioning boasting or giving ground thereunto as the next Argument will more fully cleare 4. Abraham is said to have Righteousness imputed unto him Faith imputed unto Righteousness and so to be justified by faith not only when he was first justified but many yeers after even when he offered up Isaac his son Rom. 4. Iam. 2 21 23. So was he justified first last as to have no ground of glorying and therefore not by works Rom. 4 1 3 4. But it will be said that the Apostle Iames saith expresly in the place cited that our father Abraham was justified by works when he had offered his Son Isaac on the Altar I Ans. Not to engage in the whole explication vindication of that Passage of Scripture here which is of late to good purpose most satisfyingly done by the learned Doctor Owen I only say that Abraham's being justified by works was such as thereby the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for Righteousness c. vers 23. Now if Abraham had been justified by works properly so taken the Scripture had not been fulfilled which said he was justified by Faith but the contrary had been made good to wit that works were imputed to him he was justified by them as by his Righteousness But the meaning is that Abraham was justified by faith a true faith that proved itself such in time of a trial by works of obedience particularly by obedience to that command whereby the Lord tried or tempted him Gen. 22 1 2. and by such a Faith as wrought with his works was perfected or discovered manifested to be real after the trial of the fire Iam. 2 22. It is a good direction that the learned Camero giveth here Op. fol. pag. 83. That we should hóld fast the scope of the Apostle Iames to this end that we should take notice of the Apostles Proposition and of the Conclusion thereof The Proposition is set down vers 14. What doth it profite my brethren though a man say he hath faith have not works can faith or that faith save him Whereby we see that the Apostles scope is to prove that that Faith which the man supposeth he hath who hath no works is not that Faith by which we are Justified saved that because it is unprofitable to poor indigent brethren in necessity vers 15. 16. is dead vers 17. 20 it can not be shown by works vers 18. it is a Faith that devils have vers 19. All which what followeth is cleared from the Conclusion vers 26. for as the body without the Spirit is dead so faith with works is dead also 5. It will alwayes hold true that God is he who justifieth the ungodly so justifieth him that worketh not but him to whom saith is counted for Righteousness Rom. 4 5. But if the Continuance of Justification were by works works were counted for Righteoulness in order to the continuance of justification God should not continue to be the justifier of the ungodly but should justifie the ungodly at first thereafter justifie the Godly whereof the Text giveth not the least hint 6. The Instance of David cleareth this also
which is not by a dead faith or by a faith that cannot produce works of Obedience or by such a faith as devils have but by a faith that is working making the soul prompt ready to yeeld all Obedience unto the Lord and this is the true meaning of the words as was showne above and the whole scope of the place evidenceth Will Mr. Baxter say that by a dead Faith and by a Faith that cannot save and by a Faith that is in devils is attended with no Christian Love we are brought into a justified state at first No sure and yet this is the faith that Iames opposeth unto works or rather unto a working faith whereby we are justified first last as was Abraham vers 21. whose faith was such as it wrought with his works and by the same was manifest to be what it was the true saving faith of God's Elect. And sure this Faith of Abraham and the faith that wrought in Rahab was another sort of Faith than is the Faith of devils or that Faith that is but a dead carcase Mat. 6 14 15. speaketh of Remission of sins And I suppose it will not be said that every one who forgiveth his neighbour doth thereby and thereupon obtaine Remission of his own sins at the hands of God otherwayes Heathens wicked persons may be said to have their sins Pardoned before God because they may forgive others some wrongs done unto themselves If it besaid that such cannot forgive others a right not having a principle of grace and not being in Christ. True but then we see that it is not this forgiving abstractly considered that is spoken of here but a Forgiving flowing from faith principled thereby and so the meaning of the place is That without such a Faith in Christ as principleth prompteth to Pardoning of others we can expect no pardon of our own sins from God not have ground to suppose that we are indeed pardoned of God our forgiving of others then is here mentioned as the native Effect evident Signe of Faith as our Commentators manifest upon the place speaking against the Papists See Pareus Gualter others Pareus particularly disproveth the Papist's gloss sayeth that our pardoning of others must follow upon God's pardoning of us as he cleareth from Mat. 18. and will not have our forgiving of others said to be the causa sine qua non of our obtaining Remission from God This place then saith That while we cannot finde in our heart a readiness cheerfully heartily to forgive others we have no ground to imagine that our sinnes are pardoned for all such as are pardoned of God have this Christian disposition flowing from faith in Christ They may have this as to the seed root but till it grow up to yeeld this fruite they want the evidence of their faith consequently of pardon 1. Ioh. 1 9. meaneth such a Confession of sins as is accompanied with the making use by faith of the bloud of Christ that cleanseth from all sin vers 7. and with a running to the Advocat with the Father Jesus Christ the Righteous who is a Propitiation for sins Chap. 2 1 2. Most wicked persons as Saul may make confession of their sins but not so as to run to the fountaine the blood of sprinkling And by a Confession that is not accompanied with this acting they can attaine to no Remission before God And therefore faith only acting in humble Confession to the glory of God to the taking of shame to themselves is the condition of Pardon of Continuance of Justification as to this Revel 22 14. is also abused by the Papists to prove their second justification to be by works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereused doth not alwayes denote right or jus for it sometimes signifieth meer freedome liberty power to do such or such a thing as 1. Cor. 9 4 5 6. And so here the words import that such as do his commandements are blessed for thereby they have free access unto the tree of life unto Christ their objective blessedness which is the same with that which is commonly said viz. that Works of Obedience are the way of the Kingdom but not the cause of reigning It will not suite with the Gospel to say that by our works of obedience we buy a right to the tree of life even in part or in subordination to Christ's blood for Christ hath purchased the whole Right nothing of ours must be joined as a part of that price otherwise must we have a proportionable share of the glory to ourselves Nor can it be said that by our works of Obedience we obtaine a Right to Christ to his Merites for before we have a Right to Christ we can do no works of Christian Obedience and Christ alone hath bought to us both Grace Glory But our works of Christian Obedience though they cannot precede our Right to yet they may go before our Possession of the Inheritance purchased now Right Possession are different things But in fine we say that this place speaking of the possession of glory is not apposite to the purpose now in hand for Justification is different from Glorification Rom. 8 30. And of justification as continued are we here speaking Ioh. 15 3 4 5 6 8 9 10. Verse 3. 9. can prove nothing in reference to what we are upon Vers. 4. sheweth that there is no fruitfulness in Grace but by a constant abiding in sucking of sap by faith from Christ the true Vine which none denieth Verse 8. sheweth that by fruitfulness in good the Father is Glorified thereby a demonstration is given to the world who are indeed the true disciples of Christ vers 6. holdeth forth the dreadful punishment that attendeth Apostates but we hope true beleevers are secured against full final Apostasie Vers. 10. proveth indeed that keeping of Christ's commands is a mean to keep the sense of our being beloved of Christ fresh in our souls to enjoy the fruites of his Love of Beneficence but saith nothing of good works being the Condition of our Continuance in the state of justification unless we will also say that Christ's obedience was the Condition of his Continueing in the State of Justification 1. Ioh. 2 24. c. proveth that full final Apostasie from the faith truth of the Gospel will indeed cutt off from all Interest in Christ from benefite by him But as true beleevers are secured from this as vers 27. cleareth So this will only prove that continuance in Faith is the Condition of continuance of Justification Mat. 18 35. Only proveth and so confirmeth what was said to Mat. 6 14. that such as do not from their hearts forgive their brethren their trespasses can have no ground of Assurance that God hath forgiven them theirs ... our Cruelty Unmercifulness towards our Brethren may give us sufficient ground to doubt of
will not do it but works of Faith or Faith proving it self lively by works 2 The very Instance of Abraham which he adduceth cleareth this for he saith vers 21. Was not Abraham our Father justified by works when he had offered his Son upon the altar Now twentie five yeers or as some compute Thirtie yeers or thereby before this time the Scriptures say that Abraham beleeved God it was reckoned to him unto Righteousness Gen. 15. hence Paul proveth Rom. 4. that he was justified by Faith Therefore if now he was justified when he offered his Son he must have been twice justified that in the same sense with the same kind of justification which can not be said Nor will it avail to say That Gen. 15. he was justified by the first justification which was by Faith of which Paul speaketh Rom. 4. But Gen. 22. he was justified with the second justification which is by works of this Iames speaketh for this distinction of justification into First Second is but a meer device of the Papist's having no ground in nor countenance from the Scriptures and beside it would follow that a meer historical dead Faith is sufficient unto the first justification and that Paul understandeth such a faith only when he said Rom. 4. that Abraham beleeved God it was counted to him unto Righteousness the contrary whereof is manifest Nor will it serve here to say that Paul speaketh of justification as begun but Iames speaketh of justification as continued for then it would follow that justification at first or as begun is by a dead faith and by such a kind of faith as devils may have consequently that of such a faith as this Paul speaketh because of such a faith Iames speaketh as we have seen But this cannot be said for it was a true lively faith that Abraham had when he beleeved the promise of the Messiah a dead faith is not the faith that justifieth first or last Yea because Iames maketh an opposition betwixt faith works in reference to justification in the sense wherein he speaketh of it it will follow that faith should not be requisite unto the Continuance of justification 3 Iames said vers 20. that Faith without works was dead and to confirme this he addeth vers 21. was not Abraham our Father justified by works c. As if he had said The faith by which Abraham was brought into an estate of justification life was a lively faith having works of obedience attending it and his obedience declared that his faith was lively and that he was truely justified by faith Ergo a faith that is lifeless and wholly without works of obedience is but dead can give no ground to conclude one justified in the way to life So that what mention he maketh of justification by works is but to prove the reality of lively faith by works true justification by faith is evidenced demonstrated not by a bare idle vaine fruitless profession 4 When Abraham was justified by his works the Scripture was fulfilled which saith Abraham beleeved God it was imputed unto him for Righteousness as is manifest from vers 22 23. Now by this mentioned of Abraham in the Scripture Gen. 15 6. Paul proveth Rom. 4. that he was justified by faith But if Iames were here speaking of the way of our becoming justified before God as Paul doth there could be no connexion here yea the proof should contradict the thing to be proved for to say that Abraham was justified by faith will not prove that he was justified by works nor could his being justified by works be a fulfilling a clearing confirming of that truth that faith he was justified by faith for faith works in the matter of justification are inconsistent perfectly opposite as Paul teacheth us as here Iames also teacheth us But taking justification here for its declaration manifestation it can be by works and a declaration of justification by works can be is a very signal confirmation clearing of that Testimony which saith that Abraham was justified by faith 5 By that work of offering up his son at a the command of God Abraham declared that he was no hypocrite but a true beleever and thus was he justified as Mr. Baxter will have it as we heard lately from any such accusation But a Justification from this accusation is but a justification of the truth sinceritie of faith so a confirmation evidence of justification or justification as evidenced declared and not justification as produced by its causes 6 When Iames saith vers 23. That the Scripture was fulfilled which saith Abraham beleeved God it was imputed to him unto Righteousness when he was justified by offering up his son vers 21. this fulfilling of the Scripture-testimony was either because at that time when he offered up his Son Righteousness was imputed unto him he was justified or because it was then manifest to be a truth that he was justified indeed But the former can not be said because Righteousness was imputed unto him and he was justified long before this Therefore it can be only understood as to its manifestation 7 This is also clear from what the Lord spoke at that time Gen. 22 12. Now I know that thou fearest God seing thou hast not witheld thy Son thine only Son from me No word here of imputing Righteousness unto him or of his being brought into a justified state but only God's solemne declaration that he was a true fearer of God so one that had true faith was really justified 8 Vers. 22. he saith Seest thou how faith wrought with his works by works was faith made perfect But how could this follow upon what he had said vers 21 Justification by works if justification be taken absolutely here not for its declaration manifestation will not prove faith's working with works But if justification be here taken for justification declared manifested the sense is plaine for such works as do evidence declare that a person is justified will manifestly prove that faith is working with these works because justification presupposeth alwayes a true lively faith that will work with works of obedience 9 Far less could it follow from justification taken absolutly by works that faith was made perfect by works but from such a work as will evidence a man to be justified it is manifest to every one that that work is a clear evidence of a true lively faith by it faith is perfected that is declared evidenced demonstrated to be faith indeed as the word perfected is used 2. Cor. 12 9. for my strength is made perfect in weakness 10 That other Inference vers 24. ye see then how that by works a man is justified not by Faith only will not follow from what went before if justification be here taken absolutely for the command so Abraham
to offer up his son was no promise and to did not call for faith but for ready obedience though upon another account he beleeved that God was able to raise him up from the dead Heb. 11 17 18 19. But Gen. 15. promises were made unto him he is said to have beleeved upon this Righteousness was imputed unto him So that Gen. 15. he was justified by faith only as the Apostle proveth Rom. 4. for thereby he confirmeth his Conclusion set down Rom. 3 28. that a man is justified by faith without the deeds of the Law And from that other place Gen. 22. Iames could not inferre that Justification is by faith works together for then he could not inferre therefrom that the Scripture was fulfilled which said Abraham beleeved God it was imputed unto him for Righteousness because Paul doth hence inferre Rom. 4. that justification is by faith without works And what is a ground for justification by faith without works cannot also be a ground for justification by works not by faith only And thus the Apostles are made in plaine termes to contradict other by inferring contrary or contradictory conclusions from the same premises which ought not to be thought let be said But it will be said that Paul speaketh of the beginning of justification which is by faith without works but Iames speaketh of justification as continued which is by works and not by faith only This cannot satisfie for beside what is said it must first be granted hereby that this faith which Iames mentioneth when he saith not by saith only must be the same faith that Paul faith we are justified by without the deeds of the Law but this cannot be for the faith that Iames speaketh of is as we saw above a dead useless fruitless carcass no saving Faith as that is whereof Paul speaketh and whereby we are justified But now taking justification for its manifestation declaration the words of Iames are most clear carry no appearance of contradiction unto what Paul taught For his meaning is ye see then how that by works a man evidenceth proveth declareth his Justification or maketh it manifâ—st that he is a justified person not by that faith only which is but a naked fruitless dead profession 11 The same may be said of the other Instance of Rahab vers 25. She was justified by works when â—he had received the messengers not that she was brought into a justified state by that act for she received the Spies by faith Heb. 11 31. declared her faith unto them Ios. 2 10 11. And so was a beleever consequently justified before she received the Spies or they came to her Yet by this deed accompanied with so much hazard unto her self all her families she proved evidenced her faith justification 12 The Conclusion of his discourse vers 26. for as the body without the Spirit is dead fo faith without works is dead also declareth manitestly what he would be at to wit to shew that works can only demonstrate trew faith consequently prove justification for a naked profession of faith that wanteth works is dead and like a body wanting breath soul which is but a dead carcass This cannot be said of that faith whereby Paul saith and proveth that we are justified for it is true lively flowing from the Spirit of life although it be not as yet proved by outward works of obedience whereof there may be as yet no opportunity or call What is brought against this sense of the word justifie justification which we have now confirmed by the Socinian Author of the book intituled Consensus Paulâ— Iacobi c. pag. 2. c. and by the Remonstrants in their Apologie Cap. 10. is of no great weight When they say That the proposition set down vers 14. is subordinat to what is said vers 12. where the judgment of God is spoken of therefore saving justification must be here understood Ans. We grant that It is saving justification but yet it is justification that is distinct from Final Salvation We grant that Iames speaketh here of saving justification Yet he handleth not that question how by what Causes this justification is brought about but how it is evidenced proven to be true and not a meer presumptuous conjecture They say next It is said vers 25. that the Scripture was fulfilled not that it was shown to be fulfilled Aâ—s That saying of Scripture was a truth before this time even when Abraham first beleeved which was before he was circumcised as we see Gen. 15. comp with Gen. 17. Rom. 4 9 10 11. And therefore was not now first fulfilled or verified And to talk of the increase of imputation according to the increase of Faith and to measure the excellencie of faith by the excellencie of that obedience which it produceth as that Socinian Author doth is to give us nothing but the Popish justification for Relations of which Nature we hold Justification to be are not intended remitted in themselves but only as to their evidence We esteem it a Socinian dream to say that the first Narration of Faith Justification which is Gen. 15. was but a rude draught of that which was afterward Gen. 22. Abraham's faith was afterward said to be perfected by that special work of offering up his son noâ— in it self for he had a strong faith before Rom. 4 19 20 21. but in its manifestation after that signal trial It is said further Mans justification cannot be here understood for that is not necessary to salvation nor universally true seing men may justifie other upon vaine grounds Ans. Noâ— do we understand any such justification pronunced by men here but a true justification before God yet as evidenced proven declared by effects unto all that will judge understandingly spiritually so that works here are mentioned as the Effects and yet as the Causes of justification But then they object further Thas as the Apostle from that Faith which the vaine man boasted of denieth the man to be justified so from works he proveth justification that as antecedent Ans. The Apostle sheweth that the vaine man who had no more but a vaine dead empty faith had no ground to conclude himself a justified Man for this is no Cause or Condition of Justification And hence it will not follow that works by which both the reality of saâ—ing Faith of Justification thereupon may be evidenced are antecedent Causes or Conditions of Justification It is objected againe by the foresaid Socinian Author That if the meaning of these words the Scripture was fulfilled be that the Scripture was showne to be fulfilled then the meaning should be that it was demonstrated to Abraham's two servants who went with him to the mountaine by them to others But then it must be supposed that before this time that which passed Gen. 15. was known unto them it
must he said that by a work done long afterward men may see that the worker was justified But that should not sutte James's scope seing by this meanes they might think to delay for a long time their good works yet suppose themselves presently justified Ans. All this is but vaine language for it is all one to the scope of Iames whether this come to the actual knowledge of few or of many who they were to whose knowledge it came He is only shewing that such as had but a dead faith that brought forth no works of obedience when called for had no evidence or clear ground to assert their own justification seing Abraham's justification was thus declared by his signal obedience to all that came or ever should come to the knowledge of that act of obedience of his to the end of the world Yea had it been unknown to any yet hereby he had a sure proof to ascertaine his own heart conscience of his justification But say the Arminians Good works cannot be such a proof demonstration because it cannot be known to others whether these good works proceed from faith or not Ans. Nor is any infallible judgment here necessary or requisite nor doth the scope of Iames require any such thing who is only shewing that such as wrought not works of obedience when called for could not conclude themselves justified in a saife estate notwithstanding of all their faire profession Notwithstanding we cannot judge infallibly of principles motives ends of the good works of others yet by what may be seen of these God may be glorified Mat. 5 16. 1. Pet. 2 12. Thus we have seen that neither is that faith whereof Paul speaketh when he saith We are justified by faith without the deeds of the Law whereof Iames speaketh when he saith Ye see then how a man is justified by works not by faith only is not one the same Nor is it the same justification or justification in the same sense consideration that both the Apostles speak of And therefore how ever as to their words they seem to speak contrary to other Yet in their true sense meaning there is nothing but a sweet harmony agreement But now as to works whereof both make mentione the question remaineth whether they be one the same The forenamed Socinian Author saith that both do not speak of the same works and that Paul excludeth from justification only legal works not Evangelical And consequently that Iames must speak of Evangelical works only But sure we are Iames cannot be supposed to speak of Evangelical works in their sense seing they cannot say that Abraham's offering up Isaac or Rahab her receiving sending away the spies were Evangelical works James speaketh of works commanded by the Moral Law which he mentioneth both in general in its particular commands Iam. 2 9 10 11. And all the duties which he presseth them unto the sins which he disswadeth them from relate unto the Moral Law And what these works are whereof Paul speaketh we have seen before Others think that Iames by Works here meaneth a working faith so that his meaning when he saith that by works a man is justified is that by a working faith such as Abraham had a man is justified But though it be a truth that justifying faith is a working lively faith And that we are justified only by such a faith as is lively prompteth to obedience in every duty called for though this truth will follow by consequent from what the Apostle Iames here saith Yet I judge that both Paul Iames understand the same thing by works even duties of obedience performed to the Law of God that by Works here in Iames is not meant a working faith this not being the scope designe of Iames to clear up justification in its Causes or to shew by what meanes it is brought about but only to shew what way it is or may be evidenced proved demonstrated to ourselves or others so as we may not be deceived thereanent And real works of obedience as they evidence a true lively faith so they prove the reality of justification And the Apostles intention being to shew the vanity of that pretence whereby many deceived themselves thinking that their profession of the truth of the Gospel was enough to secure their Salvation to prove them to be in a justified saife state though they indulged themselves a liberty to walk loosly according to the flesh this acception of the word works in a proper sense is most contributive unto that designe no other acception how consonant so ever unto the Analogy of Faith doth so directly clearly contribute assistence thereunto Therefore he opposeth faith works denieth that to faith which he ascribed unto works though by consequence he put hereby a difference betwixt a dead faith a working faith Yet his principale Thesis vers 14. is that by works not by a bare profession of the truth we come to Salvation And the enquirie prosecuted is whether we have that faith that will indeed prove saving this can only be evidenced by works as his whole following discourse evinceth especially when he saith vers 18. shew me thy faith without thy works I will shew my faith by my works And vers 20. when he saith faith without works is dead vers 26. that it is as dead as a body is without breath or Spirit And this he fully confirmeth by the following instances of Abraham Rahab From what is said it is apparent how little ground there is to think that there is any real appearance of contradiction betwixt Paul James how needless it is in order to a reconciliation to say with Papists that Paul speaketh of a first justification Iames of a second or with others that Paul speaketh of justification as begun Iames of justification as continued or with Socinians that Paul denieth justification by the works of the Law James affirmeth justification by the works of the Gospel CHAP. VIII No countenance given to Justification by Works from Jam. 2 14. c. BEcause all who ascribe our justification in one sense or other all are not agreed in one the same sense unto our works seek countenance unto the same from these words of James Chapt. 2 14 forward notwithstanding that what was said concerning this passage in the fore going Chapter might be sufficient to discover the groundlesness of any such pretence where it was showen that the whole face of this place looked towards another airth and had not the least aspect unto any such conclusion Yet for a fuller Vindication of this place from this too ordinarie abuse perversion we shall examine every part thereof see what ground there is for any to alleige the same for confirmation of their particular opinions The Papists generally say that this place speaketh
of the Second Justification But their opinion of a first second justification is vaine having no ground in the word and the whole of their fabrick is sufficiently demolished by the Reformed writting against them so that we need not insist thereupon Others there are who suppose that James is here shewing how justification is continued therefore say though faith alone be the Condition of Justification as begun Yet unto the continuance thereof works are required as the Condition But all that speak thus think that Iames pointeth forth the Condition of Justification as continued must say that those persons who had this faith whereof James speaketh were really justified that James doth presuppose them to be justified speaketh to them of them as such But then it must be granted that the Popish faith consisting in a meer assent unto the truth revealed is justifying faith and that that faith which is no more true saving faith than that is true Christian Charity which saith to a brother or sister that is naked destitute of daily food depart in peace and giveth not those things which are needful to the body is sufficient to bring one into a justified state and that a dead faith a faith of the same nature kinde with the faith of devils a faith which a vaine man puft up with a vaine conceite a fleshly mind may have a faith that cannot will not worke with works is a justifying faith which if true it would follow that all men who beleeve that God is Devils also who beleeve this should be justified But none who understand the Gospel can think or speak thus And therefore this place carrieth no shew of proof that works are the Condition of Justification as continued Nor can this place give any countenance to such as say that Faith Works together are the Condition of Justification making no difference betwixt justification as begun as continued For 1 James'â— scope as we manifested above is not to cleare up explaine the way how justification is brought about or to shew what are the Causes or Conditions thereof but to discover the vanity of that ground whereupon some professours who indulged their Lusts deceived themselves supposed that they were in a state of justification salvation notwithstanding they neglected all duties of holiness 2 James opposeth a faith here unto works a faith which he called unprofitable dead c. doth not ascribe justification hereunto as to a Condition in whole or in part But such as speak thus include faith works as making up one full compleat Condition 3 The Instances which James here adduceth should not then serve his designe if his purpose was to prove faith works to be the Condition of Justification for Abraham was long justified before that particular act of obedience in offering up his son Isaac was called for And so was Rabâ—â— justified before she sent away the spies 4 This work by which Abraham is said to have been justified was a work that seemed contrary unto the Moral Law And therefore if this be urged as a ground of justification by works it will rather prove justification by other works then by works commanded in the Moral Law of God 5 The works mentioned in both the Instances are outward external works obvious to the eyes eares of others And hence it may as well be proved that only external works are required unto justification and no other And indeed if it had been Iames's designe to prove justification by works he had named other works then meerly external that he might have prevented a mistake But more fully to discover the vanity of this supposition let us see what can be alleiged from the several parts of this passage for justification by works from vers 14. it is said Faith alone cannot save but is unprofitable but yet faith works is profitable will save Ans. This maketh nothing for justification by works because it is denied that whatever is requisite before Salvation is requisite also before justification for if so no man could be said to be justified as long as he lived But next the faith whereof Iames here speaketh availeth not to Salvation because it is not of the right kinde we say also that this faith availeth not to justification because it is but meer empty profession deceiving puffing up it is but a faith that a man saith he hath From vers 15 16 17. It is said As charitable wishes joined with real acts of Love Alms deeds is profitable no other charitable wishes so Faith with works is available to justification but not without them Ans. These charitable wishes not accompanied with Alms deeds as they are not profitable unto the indigent brother sister so they are far from that Christian charity that is called for in the Gospel as that charity is not true Christian saving charity so neither is the Faith which he proveth to be dead true saving or justifying Faith Nor doth the Apostle say that faith with works is available unto justification but that that faith which hath not works is dead not available to prove evidence that the man that hath it is in a saife in a justified state But the maine ground of this apprehension is vers 21 22 23 c. for it is objected that it is expresly said that Abraham was justified by works Ans. That it is so said we grant but the difference is about the sense meaning in which it is said so We have shown that the meaning is That by works Abraham was declared proved manifested to be a justified person and one that had a true lively faith for it is added that hereby the Scripture was fulfilled declaring him to have been justified by faith or that he beleeved God it was accounted to him for Righteousness And this is it which others have called justification before men in opposition to justification before God that is a justification declared manifested to the mans own conscience to others not the justification before God in its causes And this Mr. Baxter seemeth to have mistaken in his Aphorismes when he argued against this justification before men as if it had been meerly a justification from Mens Accusation not the true justification before God as evidenced proved to men And when we speak of justification in this sense we do not make the world lawful judges of our Righteousness before God or in reference to the Law of God or say that they are competent or capable judges But we only say that by works of obedience Faith Justification by Faith is evidenced And where as he saith That works are no certaine medium or evidence whereby the world can know us to be Righteous for there is no outward work which an hypocrite may not performe inward works they cannot discerne nor yet
the principles from which nor the ends to which our works proceed are intended There is as much need of a divine heart-searching knowledge to discerne the sincerity of works as of faith it self He may see that all this will make as much against Christ's saying Mat. 5 16. Let your light so shine before men that they may see your good works glorifie your Father which is in heaven And that Ioh. 13 35. By this shall all men know that ye are my disciples if ye love one another and that 1. Pet. 2 12. Having your Conversation honest among the Gentiles they may by your good works which they shall behold glorifie God in the day of Visitation Nor is it to the purpose to say that he was the justifier who was the imputer of Righteousness that is God for works of obedience may declare that God hath imputed Righteousness unto the person hath justified him and this is all we say that Abraham was in this sense justified by his works that he was declared to be justified indeed before God by his works Some were pleased to express their sense of Iames's words thus That Iames speaks of works as justifying our faith not as justifying our persons meaning only that the Apostle did not consider works here as the Cause or Condition of the persons being justified before God but as the effect evidence proving the mans faith to be sound saving and consequently the man thereby to have been justified which sense is the same with what we have given but Mr. Baxter saith it is as plaine as can be that it is the person not his Faith which is here said to be justified Ans. The person it is true is said here to be justified but not causatively but declaratively that is It is not said that by works his justification is effectuated but that it is declared that because it is hereby declared that the man is a true beleever thus his faith is manifested to be of the right kind which is all that was intended by that expression Yet Mr. Baxter will not say that works do effectually produce our justification for Faith doth not so But yet he will have both to justifie as Conditions or as parts of one Condition Only he addeth that they do not justifio as equal parts of the Condition for Faith is the principal but as the secondary less principal part of the Condition Ans. Yet Iames hinteth at no such thing but giveth the preference to works Yea excludeth the faith whereof he speaketh altogether from having any interest in justification as being nothing but a dead carcass a vaine fruitless unprofitable thing so hath no kind of causality or procurement in justification But he addeth as a reason 1. That when it is said we are justified by works the word by implieth more than an idle concomitanoy Ans. I shall easily grant this but withall say that this will not give unto works any causality in justification but only evince works to be an evidence of justification as the cause is said to be manifested by the effect He addeth 2. When the Apostle saith By works not by faith only he plainly makes them concomitant in procurement or in that kind of causality which they have Especially seing he saith not as he is commonly interpreted not by faith which is alone but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans. Then hath fruitless dead faith which devils may have a kind of causality in justification which is expresly contrary to the scope all the reasonings of the Apostle And therefore the common interpretation must be admitted But he addeth 3. Therefore he saith that faith is dead being alone becaâ—se it is dead as to the use purpose of justifying This appears from his comparison in the former vers 16. that this is the death he speaks of so works make faith alive as to the attainment of its end of justification Ans. If it be thus how could he then say before that faith was the principal part of the Condition can that be the principal part of the Condition which is dead useless without the other must be quickened in order to its usefulness by the other I would think that other looked rather like the principal part and most considerable necessary seing this were but a dead Cypher without it But the truth is the Apostle as is said hath a far other designe sheweth that that faith which they pretended unto as sufficient to ground their conclâ—sion of their justification hope of Salvation was no true saving faith at all but a dead thing so no works could make it of any use as to justification because it behoved first to flow from another principle even from a principle of saving grace and then it would evidence prove itself to be of the right kind by good works that would flow from it But saith he When the Apostle saith that faith did work in with his works it clearly aimeth at such a working in with as maketh them conjunct in the work of justifying Ans. No such matter for the Apostle is only there shewing as the whole context cleareth that Abraham's faith was another sort of faith than that whereupon they relyed even a faith that did prompt to the most difficulte duties when the call of God came so did work in with his performances but not in order to justification for he was justified already many yeers before this He addeth And when he saith that Faith was made perfect with works it is not only a manifesting to be perfect But as the habite is perfected in its acts because they are the end to which it tendeth as marriage is perfected per congressum procreationem or any Covenant when its Conditions are performed Ans. The whole of the context sheweth that faith was perfected purely as to its manifestation as by the like expression is clear 2. Cor. 12 9. Col. 4 12. Mat. 5 48. Nay though It were granted that faith were perfected by works as the end to which it tendeth that would say nothing for the interest of faith in justification but in Salvation let is be granted that justification is perfected by faith without works as marriage is by consent without what he addeth we have what we desire That works are a Condition of entering into Covenant or of the Covenant in order to justification as required before justification is still denied He saith further elsewhere against Mr. Cartwright p. 212. That by works faith was made perfect as is hath naturam medii viz. conditionis to the continuation consummation of justification Ans. That the continuation of justification hath other media or Conditions than the beginning hath is not yet made apparent far less can any such thing be drewn from this passage to continuance the same the Apostles scope not being to speak to any such thing nor
one person should be reconciled are the Reprobate his brethen Ephes. 5 25 26. To what end did Christ give himself for his Church And all the world of mankinde belong not to his Church It was that he might sanctifie cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spotor wrinkle or any such thing but that it shâ—uld be holy and without blemish Is this a meer Possibility Then might Christ have died have no Church to present to himself faire spotless his Church might have remained full of spots wrinkles unholy full of blemishes yea should have been no Church Tit. 2 14. He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Do all the world belong to his peculiar people doth Christ redeem all the world from all iniquity Is all the world purified made zealous of good works Or is all this meer may be which may not be 2. Corinth 5. vers 21. He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Was Christ made sin or a sacrifice for sin that all the world might possibly be made the Righteousness of God in him that is that possibly not one person might be made the Righteousness of God in him who can dream thus that God's intentions designes should be so loose frustrable that God should be so uncertain in his purposes Gal. 1 4. why did the Lord Jesus give himself for our sinnes It was that he might deliver 〈◊〉 from this present evil world according to the will of God and our Father This is no meer Possible Deliverance and it is such as was designed not for all the world but for the us there mentioned So Chap. 4 4 5. God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sones This Real Benefite is manifestly here restricked Ioh. 17 19. for their sakes I sanctify my self that they also may be sanctified through the truth Christ sanctified himself to be an obâ—ation not to obtaine a meer may be but 〈◊〉 they for whose sakes he did sanctifie himself that is they that were given to him vers 6 9. and were his owne vers 10. were in due time to beleeve in him vers 20. might Really Actually be Sanctified through him Heb 13 12. wherefore did Jesus suffer without the gate it was that ho might sanctifie the people with his own bloud sure this is more than a may be Rom. 3 25 26. Why did God set forth Christ to be a propitiation It was to declare his Righteousness for the remission of sinnes that are past that he might be just and the justifier of him that beleeveth in Iesus a Certaine Real thing Many moe passages might be added to this purpose but these may suffice to discover the absurd falshood of this doctrine Adde 6. such passages as mention the Actuaâ— Accomplishment Effect of Christ's death where it will yet more appear that this was no meere may be or Possible thing but that which was to have a certaine Being Reality as to the persons for whom it was designed Such as Heb. 1 3â— when he had by himself purged our sinnes Can their sinnes be said to be purged who pine a way in hell for ever because of their sinnes could this be true if no man had been saved and yet if it had been a mere possible may be Redemption it might have come to passe that not one person should have been actually saved So Heb. 9 12. by his owne blood he entered in once into the holy place having obtained eternal redemption Is a meer possible Redemption to be called an eternal Redemption and was that all that Christ obtained Then Christ's blood was more ineffectual in the truth than the type was in its typicalness for the blood of buls goats and the ashes of an hiefer sprinkling the unclean did not obtaine a possible and may-besanctification and purifying of the flesh but did actually really sanctify to the purifying of the flesh vers 13. Againe vers 14. which also confirmeth what is now said how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God So that all such for whom he offered himself and shed his blood and none else have their consciences purged from dead works to serve the living God and who darsay that this is common to all or is a meer may be which the Apostle both restricteth asserteth as a most certaine real thing Againe vers 26. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself So that he did Actually Really and not Possibly Potentially only put away sin the sin viz. of those for whom he was a sacrifice even of them that look for him and to whom he shall appear the second time without sin unto salvation vers 28. and sure no man in his wits will say that this is the whole world Gal. 3 13. Christ hath redeemed us from the Curse of the Law being made a curse for us 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith Here are three Ends Effects of Christ's Redemption mentioned which no Man will say are common to all viz. Redemption from the Curse of the Law and this was Really not potentially only done by Christ's being made a curse for us the Communication of the blessing of Abraham and the Promise of the Spirit which are ensured to such as are Redeemed from the Curse of the Law and to none else So Ephes. 2 13 14 15 16. But now in Christ Iesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the enmity the Law of commandements in ordinances for to make to himself of twain one new man so making peace and that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby To which adde the paralled place Col. 1 21 22. 2 14 15. was all this delivery from Wrath Enmity Law of commandements whatever was against us but a meer Potential thing and a may be common to all in whose power it was to cause it take effect or not as they pleased Esai 53 5. He was wounded for our transgressions â—e was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed with
to die for the ungodly Rom. 5 6. to be made a curse for us Gal. 3 13. and to be made sin 2. Cor. 5 21. and other expressions of the like Kind have the same import From whence it is evident that Christ took the debt upon him that was justly to be charged upon the account of sinners that he became one person in Law with sinners the principal debtor that he payed satisfied for all the debt and that in their room and place and that therefore all these for whom he died must certainly be delivered from the Debt and from the Charge Consequences thereof These things are manifest of themselves and need no further confirmation Now seing all are not delivered from the debt of sin nor from the punishment due because of sin we cannot say that Christ died as a Cautioner for all for sure his death was a compleat payment of all the debt he undertook to pay and to satisfie for Nor can we say that he died as a Cautioner for he knew not whom far lesse that he died as a Cautioner and yet none might possibly receive advantage thereby Not yet can we say that he died as a Cautioner and payed for some sinnes of all and not for all their sinnes for whom he died seing he was a Compleet Cautioner So then as Christ died in their roome stead as their Cautioner Sponsor for whom he died wrong should be done to Him if all these for whom he was a Cautioner should not at length actually be delivered out of prison freed from the accusation of the Law They for whom he died being in him legally when he died and morally virtually dying in him and with him must not in justice be made to pay their own debt satisfie the Law over againe Christ's stricking hands as the phrase is Prov. 22 26. and so putting his name in the obligation and accordingly making satisfaction the Principal 's name is blotted out and he free in the time appointed for he bare our griefs and carryed our sorrowes c. Esai 53 4 5. and by meanes of death he delivered them who through fear of death were all their life time subject to bondage Heb. 2 14 15. This matter will be further clear if we consider 26. How the death of Christ was a Satisfaction and none can deny this but Antichristian Socinian Others willingly grant that Christ did substitute himself in the room of sinners and was willing to undergo the punishment threatned in the Law against sin that the sinners for whom he undertook satisfaction might be freed So he bare their sins Esai 53 11. 1. Pet. 2 24. And he was made sin 2. Cor. 5 21. Hence he is called a Propitiation 1. Ioh. 2 3 4 10. Rom. 3 25. Whereby we see that Christ took upon him the whole Punishment that was due to sin and that God whom sinners had offended was well pleased with what he did and suffered according to that undertaking yea more pleased than he was displeased with all the sinnes of those for whom he suffered for hereby His Authority Justice was made to appear more glorious excellent How then can we think that many of those it may be all for whom he gave that satisfaction may notwithstanding possibly be made to make satisfaction for themselves as they may by our Adversaries way Was not his satisfaction full compleat Why should any then for whom he gave that satisfaction be liable to Punishment Is this consonant to justice Did not the Lord Jehovah send Christ sit him with a body for this end Psal. 40 6. Heb. 10 5. laid upon Him the iniquities of us all Esai 53 6. that He might make full satisfaction for them to justice suffer for them all that the Law could demand of them or they were liable unto by the broken Law Did not Christ do suffer all which he undertook to do suffer for this end And did not the Father accept of what he did suffered as a full Compensation Satisfaction And seing this cannot be denied it is manifest that this was done by Christ as a Cautioner Heb. 7 22. how can it be imagined that the Principal debtor shall not thereupon have a fundamental right to freedom pardon in due time after the Gospel method be actually Discharged delivered from the penalty of the Law Redeemed by the Satisfactory Price payed by the Cautioner accepted of the Creditour Doth not the denying of this certain infallible Effect call in question the value worth of Christ's satisfaction and give ground to say that Jehovah was not Satisfied with the price or that Christ made no Satisfaction Did not Christ make Reconciliation for the sinnes of his people Heb. 2 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde for a further confirmation of this 27. That Christ's death was a propitiating sacrifice He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Ephes. 5 2. He offered up himself once Heb. 7 27. He is a sacrifice for us 1. Cor. 5 7. the lamb of God which beareth or taketh away she sin of the world Ioh. 1 29. He offered up himself without spot to God Heb. 9 14. he was once offered to bear the sinnes of many Heb. 9 28. we are sanctified through the offering of the body of Iesus Christ once for all he offered one sacrifice for sin for ever Heb. 10 10 12. Now as the sacrifices under the Law which were a type of this did not procure a General Possible benefite but did procure a Real favour only to the People of God for they sanctified to the purifying of the flesh Heb. 9 13. So certainly this Real Perfect sacrifice must have a Peculiar Real Effect sprinkle consciences from dead works to serve the living God Heb. 9 14. And this is not a thing common to all nor is it a meer Possible thing They must then do a great indignity unto the Sacrifice of Christ who speak of an Universal meerly Possible Redemption Adde to this 28. How upon this Sacrifice which Christ offered up in his death we read of a Reconciliation made Ephes. 2 16. and that he might Reconcile both unto God in one body by the crosse having sâ—aine the enmity by it or in himself 2. Cor. 5. 10. when we were enemies we were Recenciled to God by the death of his Son Col. 1 20. and having made peace through the blood of his crosse by him to Reconcile all things unto himself Therefore is he called our Peace Ephes 2 14. he maketh Peace vers 15. we have Peace with God through our Lord Iesus Christ. Rom. 5 1. Now this Reconciliation being of parties that are at variance must be a Reconciliation of both to other and so a mutual Reconciliation and Christ effectuateth both and both are purchased by
justified CHAP. XXIX What Interest Repentance hath in our Justification IN reference to the clearing of this Question about the Interest of Repentance in Justification it will not be necessary to speak much of Repentance it self the premitting of a few things will be sufficient unto our purpose The Hebrew word which is rendered repent is of a general signification for it signifieth to return whether from a place or from the distemper of our minds or from our former courses so denoteth a motion or change of the body from one place to another or of the mind from any purpose or of the whole way walk and in special it sometime signifieth a change of the whole man to the better both as to his Mind Resolution and Deportment thus denoteth a mans turning unto God And accordingly we read in the New Testam of the Prodigals coming or returning to himself or to his right mind wits and we heare of Repentance towards God In the N. Testam there are two greek words the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing such a change as it attended with after care the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying such a change as denoteth after-wit or after thought Some do so difference these two as that they say the last signifieth so to sorrow for what is done as to amend it called by the latines Resipiscere therefore properly is meaned of a good saving Repentance wherein the penitent returneth to his right wits so as to reforme amend what hath been amisse and the other denoteth properly care anxiety solicitude after something done called by the Latines poenitere and this may be used in an evil sense as denoting properly no change of minde or carriage to the better but simply such a trouble anxiety for what is done as maketh them wish it were not done whether the thing done was good or evil But in the New Test. we finde not this difference constantly obsérved for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken both in a good sense for a good Repentance saving Mat. 21 32 29. and for a common Repentance that is not saving Mal 27 3. where mention is made of Iudas repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh therefrom import a good saving Repentance except Heb. 12 17. What this word denoteth when used of God either affirmativly or negativly we need not here enquire It is more for our purpose to consider that Repentance may be taken in a threefold sense 1. for a common work of legal sorrow through conviction of hazard because of sin whereby the man may rew be grieved be sorrowful for what he hath done and wish he had not done it as Iudas repented of his wickedness This may be and yet not be attended with Pardon of sins And as to such in whom the Lord purposeth to carry on the work of Condition Humiliation untill it come to real Conversion and an Union with Christ though it may be called a conditio sine qua non of Justification Pardon in such in regaird that usually if not alwayes the Lord premitteth some thing of this as to some sensible measure or other unto his more gracious workings yet this Common Repentance hath no proper interest in justification cannot be called a Condition thereof far less a Cause seing in it self it hath no certain connexion with justification though it be an antecedent in the justified yet it may be and often is where no justification followeth being in many nothing but the sorrow of the world that worketh death 2. Cor. 7 10. But 2. There is a Repentance that is only peculiar unto such as are already Justified Pardoned following upon flowing from the sense and intimation of Pardon expressed by Self-abhoring Self-lothing Melting of heart and Tenderness the like so Ezek. 16 63. That thou mayest remember be confounded never open thy mouth any more because of thy shame when I am pacified toward thee c. So Ezek. 36-25 26 27 28. comp with vers 31 See also Ier. 31 19 20. Neither can this be called or accounted a Condition of Justification Remission because it manifestly followeth not only Justification Remission itself but also the sense and intimation thereof therefore cannot go before it But. 3. The greatest difficulty is anent that work of Repentance which is a saving work of the Spirit going a longs with Faith ariseing from the sense of sin committed and the apprehension of the mercy of God in Christ causing spiritual kindly griefe sorrow and indignation at themselves and their sinful wayes with an hatred of sin a fixed purpose to forsake it and to turn to the Lord this is frequently mentioned in the Scriptures Now this Repentance may be considered two wayes first as it is in these in whom the Lord is working a work of Conversion whom He is translating out of dearkness in to the Kingdom of his dear Son and Secondly as it is in such as are already brought in to a justified state after new sins committed As to this last we will have a fit occasion to enquire afterward how or what way it is required in reference to Remission Pardon of after-sins The first falleth now under consideration because we are speaking of Justification which holdeth forth a change of state as was formerly explained That we may therefore proceed the more distinctly in this Inquisition we must fiâ—st take notice of the several senses of the word or of the termes equipollent in Scripture and see what is properly denoted there by And 1. Sometime it denoteth most griefe sorrow or that which is called contrition or that part of Repentance as Luk. 10 33. where it is explained by sitting in sackcloth ashes Ier. 8 6. No man repented him of his wickedness saying what have I done Thus it may also be taken 2. Cor. 11 21. that I shall bewail many which have sinned already have not Repented of the uncleaness fornication lasciviousness which they have committed Here I say it may be looked upon as mostly denoting this part of Repentance though not as excluding the other parts 2. Some time it denoteth mostly a change of former courses wayes whether of errour as 2. Tim. 2 25. If God per adventure will give them Repentance to the acknowledging of the truth or of Conversation called Repentance from dead works Heb. 6 1. So 2. Chron. 7 14. it is called a turning from their evil wayes from sins Ezek. 18 21. It was said to Simon Magus Act. 8 22. repent of this thy wickedness See Rev. 2 21 22. 3. Sometime it denoteth the whole work of Conversion turning unto God Act. 26 20 that they should Repent turn to God where the latter expression is but exegetick of the former So also Act. 3 19. Repent ye therefore be converted where both expressions
to say we are Justified by Repentance as we are justified by Faith It is best for us to follow Scripture language The Scripture expresly denieth that we are justified by works yet Repentance is sometimes taken in such a large sense as to include all acts of Obedience This way then would allow us to sav we are justified by all works of obedience even as to constitutive Justification as we are by Faith Yet Mr. Baxter in his Confess p. 89 90. putteth a difference betwixt Faith Evangelick Obedience as to this Constitutive Justification making the one like consent to marriage relation or taking one to be my Captaine the other like conjugal fidelity obedience or obeying the captain sighting under him tels us that he no more comprizeth all Obedience in Faith than conjugal obedience in the marriage consent 3 That Repentance is not the same with Faith in the matter of justification in reference to which we now speak of both will appear from our following reasons So that whatever paines be taken to make them one on other accounts will be to no purpose as to our present business 2. If Repentance have the same interest in Justification that Faith hath then works shall have the same interest with Faith but this is diametically opposite to all the Apostles disput Rom. 3. 4. Gal. 2. 3. The reason of the Consequence is because Repentance includeth works is a special work act of obedience itself Mr. Baxter tels Confess p. 94. That Paul's scope is both to take down Moses's Law especially its necessity conceited sufficiency the Dignity of legal works consequently of any works that therefore by works Paul meaneth to exclude only merites or works which are conceited Meritorious or which for the worth of the dead done should procure Pardon acceptance with God without a Mediators blood so Paul himself described the works that he speaketh against Rom. 4 4. That they are such as make the Reward to be not of Grace but of debt Ans. This is but the same we heard before from Iohn Godwine and the same answer may suffice 1 If the scope of Paul had been only to take down Moses's Law why did he speak so much of the Gentiles shew how they were all under sin therefore must be justified by Faith not by the Law or by works This had no manifest tendency to that scope 2 Why brought he in the Instance of Abraham who was before the Law of Moses Abraham's not being justified by works could not prove the insufficiency of Moses's Law thereunto 3 To think that the Jewes did conceite that they would obtaine Pardon Acceptance with God only by their laborious performance of Ceremonies costly Sacrifices excluding all Moral acts of obedience is apparently groundless contrary to Rom. 9 30 31 32. 10 3 4 5. would say that Paul took not a right medium to destroy that conceite for his neerest surest course had been to have shown the nullity of that Law now under the Gospel hereby all occasion of further debate being perfectly removed 4 Paul is so far Rom. 4 4. from describing the works that he speaketh of to be such only as make the reward of debt that he proveth that Justification cannot be by works by this medium because then the reward should be reckoned not of grace but of debt and so telleth us that all work make the reward of debt This is a manifest perversion of the Apostles argument for he saith not now to him that so worketh as to conceite his works meritorious the reward is not reckoned of grace but of debt but now to him that worketh far less can this be the meaning or construction of the words now to him that maketh the reward to be not of grace but of debt for what sense is here And further the meaning of the following words must accordingly be this but to him that so worketh as not to make the reward of debt but of grace his working is counted for Righteousness While as the Apostle saith a plaine other thing But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousness Sure working without this conceite of merite is not beleeving on him that justifieth the ungodly neither are these works counted for Righteousness for holy Abraham wrought without that conceite yet he was not justified by works vers 2 3. Nor did David meane that mans blessedness did consist in the imputation of such works nor did he describe that blessedness when he said blessed are they whose iniquities are forgiven c. Consider 1. Cor. 4 4 Ephes. 2 9. Phil. 3 9. Tit. 3 5. 3. Repentance hath no instrumentall acting on Christ his Righteonsness in order to our being justified But Faith hath this as was shown in the foregoing Chapter Therefore Repentance hath not the same Interest in Justification that Faith hath It is requisite necessary in order to our Justification that we be clothed with a Righteousness even the Surety-Righteousness of Christ and Faith only can lay hold on this put it on not Repentance Repentance doth not act so upon any thing without a man to bring it home that it may become the mans Righteousness it hath other work acteth upon another object upon sin within the man It is true Mr. Baxter in his Catholick Theol. of God's Government Sect. XI will have faith rather to be called a receiving cause than an Instrumental a medium or dispositive cause of the effect justification as as received but not as given And then Sect. XII he calleth Repentance a disposit to materiae recipientis too a part of the condition of the Covonant But we think it needless here to distinguish with him betwixt receiving Iustification being Justified we do not call Faith an Instrument of God's act Justifying as was said above If Faith Repentance be dispositive causes of the effect causa dispositiva be part of the causa materialis as he also saith I suppose they are not meer causae sine quibus non as he said elsewhere But to our business we have cleared before how â—aith acteth in the matter of Justification how it receiveth an imputed Righteousness laith hold on this Surety-Righteousness of Christ applieth it to the end the accused impeached man may have wherewithall he may stand before the Tribunal of God be accepted of as Righteous in his Cautioner through his Cautioners Righteousness imputed to him now received by Faith though Mr. Baxter do account Faith's accepting of Christ life offered on that condition only its aptitude to the office that the formal reason of its office as to our Justification is its being the performed condition of the Covenant as he there speaketh yet that will not invalidat our argument for 1 Faiths aptitude as he calleth it or
can it be supposed that he looketh on such whose proud conceits he was here depressing as already justified as to the beginning of justification seing a dead faith which was all the faith they had is no Condition of justification at all And as to consummation of justification as he speaketh Abraham's saith was not yet perfected neither could be before his death He addeth finally That obedience perfecteth faith as it is part of that necessary matter not necessary at the first moment of beleeving but necessary afterward when he is called to it whereby he is to be justified against the charge of non-performance of the New Covenants Condition even against the Accusation of being an unbeleever or hypocrite Ans. If obedience perfect faith thus it is only as evidenceing proving the man a true beleever no hypocrite or one that hath only a meer profession which is the thing we say if it be looked on as the Condition of the Covenant so as the ground of justifying the man from the charge of non-performance of that Condition it standeth only for itself for its own part cannot not be said upon that account to perfect faith as when both abstaining from murther and from stealing is called for the absteaning from stealing cannot be said to perfect the other though it ground a Mans justification from the charge of stealing And therefor by this assertion faith can as well be said to perfect works as works be said to perfect faith Mr. Baxter giveth this ground of Agreement betwixt Paul Iames that Paul is about this question What is the Righteousness which we must pload against the Accusation of the Law or by which we are justified as the proper Righteousness of that Law And this he well concludeth is neither works nor faith But the Righteousness which is by faith that is Christ's Righteousness Ans. Paul speaketh to this question how sinners come to be justified before God therefore cleareth up the matter of justification in all its causes and not only sheweth what that Righteousness is which must be pleaded against the accusation of the Law but also what way we come to be partakers of that Righteousness in order to our being justified before God to wit by faith without the deeds of the Law If faith be not that Righteousness why did Mr. Baxter say that Rom. 4. where it is said that faith is imputed unto Righteousness faith is taken for our act not for the object of faith or Christ's Righteousness laid hold on by faith But now what question handleth Iames His question is saith he What is the Condition of our â—ustification by this Righteousness of Christ whether faith only or works also Ans. And doth not Paul also speak to this question when he saith We are justified by faith Will not Mr. Baxter grant that faith is the Condition of our justification by this Righteousness If Iames then handle this question there shall be no agreement betwixt him Paul but a manifest contradiction for Paul saith that we are justified by faith without the deeds of the Law that is upon Condition of Faith as Mr. Baxter will grant Iames saith that we are justified not by faith only but by works as the Condition here is a perfect contradiction both speaking ad idem the one saying we are justified by faith without works the other saying by faith works What the true question is whereof Iames speaketh we have shown above the â—eby manifested a cleare harmonie betwixt the Apostles left no ground of suspicion of any contradiction He saith next that Paul doth either in express words or in the sense scope of his speach exclude only the works of the Law that is the fulfilling of the Conditions of the Law ourselves But never the fulfilling of the Gospel Conditions that we may have part in Christ. Ans. Whether the works of the Law which Paul excludeth be so to be understood or not we have seen above only I say now that both speak of the same Law that is the Moral Law both consequently speak of the same obedience that is obedience to the same Law And nothing can be alledged to prove that Paul meaneth works as taken for the fulfilling of the Conditions of the Law ourselves Iames meaneth the same works as taken for the fulfilling of the Conditions of the Gospel ourselves And further the faith that Iames speaketh so much of is none of the Gospel Conditions of justification for it is but a dead carcass an unprofitable thing But his following words saying Indeed if a man should obey the commands of the Gospel with a legal intent that obedience should be but legal shew that by the works of the Law he meaneth some thing in opposition to the commands of the Gospel wherein he joineth with Socinians But we owne no commands of the Gospel but such as are enjoined by the Law of God even the Moral Law of which Iames speaketh expresly vers 10 11. He tels us 3. for clearing of this agreement That Paul doth by the word Faith especially direct our thoughts to Christ beleeved in for to be justified by Christ to be justified by receiving Christ is with him all one Ans. This is all very true sure he must also say that to be justified by Christ to be justified by works is not all one for all obedience or works is not receiving of Christ. But now what doth Iames direct us to by the word Faith which he mentioneth doth he not direct our thoughts to Christ beleeved in If not it cannot be justifying Faith he speaketh of as Mr. Baxter supposeth If yea why doth he adde works more than Paul doth Shall Paul's directing our thoughts to Christ beleeved in exclude works and Iames's directing our thoughts the same way include them Where is then the agreement But 4. he addeth that when Paul doth mentione Faith as the Condition he alwayes implieth obedience to Christ. Ans. It is denied that he implieth obedience as the Condition of Justification And Mr. Baxter himself will grant this I suppose as to justification begun or as to our fiâ—st justification as he speaketh in replying to Mr. Cartwright which is enough for us for we know no second justification distinct from the first whereof either of the Apostles do speak And I like not that which he addeth saying He i.e. Paul implieth obedience in requiring Faith as truely as he that subjecteth himself to a Prince doth imply future obedience in his engagement to obey for this maketh justifying faith a plaine engagment to obey And thus to be justified by faith is to be justified by a formal engagment to obey a formal engagment to obey is a receiving of Christ for to be justified by faith to be justified by receiving Christ is all one Mr. Baxter in his Catholick Theol. part 2. n. 365. giveth us five particulars of justification by works
his grace So likewise Col. 1 14. Now when sinnes are thus taken away they are blotted out not remembered Esai 43 25. Fer. 31 34. Heb. 8 12. Yea they are blotted out as a cloud and as a thick cloud Esai 44 22. So they are said to be subdued casten into the depths of the sea Mica 7 19. Shall we now say that Christ hath died to purchase this Redemption the Forgiveness blotting-out as a thick cloud and casting into the depths of the sea of sin and yet multitudes of those for whom this was purchased and that by the blood of God should never obtaine this benefire but have all their owne score This so pincheth the Adversaries that the best evasion they can fall upon is to say that none shall have Original sin charged upon them But the Scripture no where restricteth this Remission to that sin only Others therefore say That no sin now shall be be charged upon any but the sin of Unbeleef Then Iudas doth not suffer to day for betraying his master was it for this sin only that the Old World was drowned or that the Cities of Sodom are suffering the vengeance of eternal fite Iude seemeth to say some other thing vers 7. so are there other sins there reckoned up vers 8 9 10 11 12. to which is reserved the blakness of darkness for ever vers 13. But some say that these are all but pardoned upon condition Then the Redemption is neither Actual Real nor Compleat but a poor may be and a may not be and how can such sins be said to be forgiven or blotted out and casten behinde God's back and into the depths of the sea Did Christ know whether or not this condition would be performed If not then He is not the omniscient God If he knew that it would not be performed by the greatest part how can we imagine that he would notwithstanding lay downe his life to purchase a Remission for them And how 〈◊〉 we think that He should purchase a Pardon to all and let the event hang upon the pendulous tottering will of a sinfull creature But as to that Condition we shall Propose 9. this consideration The not performance of that Condition was no doubt a sin and if Christ died for all the sinnes of the world he died for that too And if he died for that too that is taken out of the way or there must be another Condition imagined upon performance of which that is to be taken our or the way and the non-performance of this Condition being also a sin our proposition will recurre upon this and so in infinitum but if this sin be taken out of the way it cannot prejudge them of the pardon of therest and thus all their sins being pardoned they must needs be saved and yet it is not so But it is said that Christ died not for the sin of Final Unbeleef yet it seemeth that it will be granted that he died even for the sin of Unbeleefe of all the world and for unbeleefe continued in until the last houre of a mans life but not for that last act which yet is but the same Unbeleefe continued in an hour longer and shall we think that Christ bare the Unbeleefe of 20 40 60. or moe yeers in his body on the crosse not the same Unbeleefe for one houre or halfe houre yea or quarter of an houre Who seeth not how little ground there is for such an imagination But the thing I would have mainly here considered is this That for whose sinnes Christ hath died he hath died for all their sins and therefore if he died for the sinnes of all the world he died for the Final Unbeleefe of all the world But this will not be granted therefore neither can it be said that he died for the sinnes of all men Whose sinnes he took upon him to make satisfaction for he left none for them to answere for for he is a compleat Mediator and is sole Mediator If he died for all the rest of the sinnes of the Reprobat and of the whole world why not for that also Sure when the Scripture speaketh of Christs taking away of sin and of the Redemption that is forgiveness of sins which people enjoy through him there is no sin excepted He was wounded for our transgressions he was bruised for our iniquitie Esa. 53 5. the Lord laid on him the iniquity of us all vers 6. or made the iniquitie of us all to meet on him there is no ground for any exception here when he was stricken for transgression vers 9. and his soul was made an offering for sin vers 10. is there any appearance of the exception of any one sin when he bear their sin and their iniquities vers 11 12. what intimation is given of an exception of any Yea if this exception was to be made which would null destroy all what consolation could the declaration of this Redemption remission of sins yeeld unto poor sinners Col. 1 14. Ephes. 1 7. When the Lord made him to be sin for us was it only in part how then could we be made the Righteousness of God in Him 2. Cor. 5 21 was the Lord in Christ reconcileing the world unto himself not imputing only part of their trespasses to them but the imputing of one sin would mar the reconciliation for ever Is not final unbeleef a dead work Doutbles yet the blood of Christ purgeth Consciences from dead works Heb. 9 14. Did the blood of buls goats so sanctify as to the purifying of the flesh as to leave the most defileing spot of all untaken away How could healing come by his stripes if he bear but part of our sins in his body on the tree seing final unbeleef alone would mar all for where that is there is no coming to God imaginable But moreover the Scripture tels us that the blood of Iesus Christ his Son oleanseth us from all sin 1. Ioh. 1 7. and that if any man sin there is an Advocat with the Father who is a propitiation for sins 1. Ioh. 2 vers 1 2. and so must be for all sins otherwayes there were little ground of comfort here And it was foretold by Daniel Chap. 9 24. that he should make an end of sin finish the transgression so bring-in everlasting Righteousness Doth this admit of exceptions and of such an exception as would unavoidably make all null No certanely But you will ask of me if I think that Christ did die for final unbeleefe I Answ. Not for I judge it is the sin only of Reprobates who hear the Gospel and I judge that Christ did not die for any sin of Reprobats But this I hold and have cleared That for whose sinnes soever Christ hath died he hath died for all their sins And because he hath not died for Final Unbeleef therefore he hath not died for any sin of such as shall be guilty of this and as for