this Notion and Expression as improper than reject them as untrue And our safest course in these cases is to consider what is the thing or matter intended If that be agreed upon he deserves best of Truth who parts with strife about propriety of Expressions before it be medled with Tenacious pleading about them will surely render our Contentions Endless and none will ever want an Appearance of probability to give them countenance in what they pretend If our design in teaching be the same with that of the Scripture namely to inform the Minds of Believers and convey the Light of the knowledge of God in Christ unto them we must be contented sometimes to make use of such Expressions as will scarce pass the Ordeal of arbitrary Rules and Distinctions through the whole compass of notional and artificial Sciences And those who without more ado reject the instrumentality of Faith in our Justification as an unscriptural Notion as though it were easie for them with one breath to blow away the Reasons and Arguments of so many Learned Men as have pleaded for it may not I think do amiss to review the Grounds of their Confidence For the Question being only concerning what is intended by it it is not enough that the Term or Word it self of an instrument is not found unto this purpose in the Scripture For on the same Ground we may reject a Trinity of Persons in the Divine Essence without an acknowledgment whereof not one Line of the Scripture can be rightly understood Those who assert Faith to be as the Instrumental cause in our Justification do it with respect unto two Ends. For first they design thereby to declare the meaning of those expressions in the Scripture wherein we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely which must denote either instrumentum aut formam aut modum actionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.28 Therefore we conclude that a Man is justified by Faith So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.17 Gal. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.22 30. That is fide ex fide per fidem which we can express only by Faith or through Faith Propter fidem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our Faith we are no where said to be justified The Enquiry is what is the most proper lightsome and convenient way of declaring the meaning of these Expressions This the Generality of Protestants do judge to be by an instrumental cause For some kind of causality they do plainly intimate whereof the lowest and meanest is that which is instrumental For they are used of Faith in our Justification before God and of no other Grace or Duty whatever Wherefore the proper Work or Office of Faith in our Justification is intended by them And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the whole New Testament with a genitive case nor in any other good Author but it denotes an instrumental Efficiency at least In the divine Works of the Holy Trinity the operation of the second Person who is in them a principal Efficient yet is sometimes expressed thereby it may be to denote the order of Operation in the Holy Trinity answering the order of Subsistence though it be applied unto God absolutely or the Father Rom. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him are all things Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly opposed Gal. 3.2 But when it is said that a man is not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the works of the Law it is acknowledged by all that the meaning of the Expression is to exclude all efficiency in every kind of such works from our Justification It follows therefore that where in opposition hereunto we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith an instrumental efficiency is intended Yet will I not therefore make it my controversie with any that Faith is properly an instrument or the instrumental cause in or of our Justification and so divert into an impertinent contest about the nature and kinds of Instruments and Instrumental causes as they are metaphysically hunted with a confused Cry of futilous terms and distinctions But this I judge that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural Expressions so often used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none so proper as this of an Instrument or Instrumental cause seeing a causality is included in them and that of any other kind certainly excluded nor hath it any of its own But it may be said that if Faith be the Instrumental cause of Justification it is either the Instrument of God or the Instrument of Believers themselves That it is not the Instrument of God is plain in that it is a duty which he prescribeth unto us it is an Act of our own and it is we that believe not God nor can any Act of ours be the Instrument of his Work And if it be our Instrument seeing an Efficiency is ascribed unto it then are we the efficient causes of our own Justification in some sense and may be said to justifie our selves which is derogatory to the Grace of God and the Blood of Christ. I confess that I lay not much weight on Exceptions of this nature For 1 notwithstanding what is said herein the Scripture is express that God justifieth us by Faith It is one God which shall justifie the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by Faith Rom. 3.30 The Scripture foreseeing that God would justifie the Heathen through Faith Gal. 3.8 As he purifieth the Hearts of men by Faith Act. 15.9 Wherefore Faith in some sense may be said to be the Instrument of God in our Justification both as it is the means and way ordained and appointed by him on our part whereby we shall be justified as also because he bestoweth it on us and works it in us unto this end that we may be justified For by Grace we are saved through Faith and that not of our selves it is the Gift of God Ephes. 3.8 If any one shall now say that on these accounts or with respect unto Divine Ordination and Operation concurring unto our Justification that Faith is the Instrument of God in its place and way as the Gospel also is Rom. 1.16 and the Ministers of it 2 Cor. 5.18 1 Tim. 4.6 and the Sacraments also Rom. 4.11 Tit. 3.5 in their several places and kinds unto our Justification it may be he will contribute unto a right conception of the work of God herein as much as those shall by whom it is denied But that which is principally intended is that it is the Instrument of them that do believe Neither yet are they said hereon to justifie themselves For whereas it doth neither really
the Souls and Consciences of them that are justified or others that is the Church and the World And each of these have the name of Justification assigned unto them though our real Justification before God be always one and the same But a man may be really justified before God and yet not have the evidence or assurance of it in his own mind Wherefore that evidence or assurance is not of the nature or essence of that Faith whereby we are Justified nor doth necessarily accompany our Justification But this Manifestation of a mans own Justification unto himself although it depends on many especial causes which are not necessary unto his Justification absolutely before God is not a second Justification when it is attained but only the Application of the former unto his Conscience by the Holy Ghost There is also a Manifestation of it with respect unto others which in like manner depends on other causes then doth our Justification before God absolutely yet is it not a second Justification For it depends wholly on the visible effects of that Faith whereby we are justified as the Apostle James instructs us yet is it only our single Justification before God evidenced and declared unto his Glory the benefit of others and encrease of our own Reward There is also a twofold Justification before God mentioned in the Scripture 1 By the works of the Law Rom. 2.13 chap. 10.5 Matth. 19.15 16 17 18 19. Hereunto is required an absolute conformity unto the whole Law of God in our natures all the faculties of our Souls all the principles of our moral operations with perfect actual Obedience unto all its commands in all instances of Duty both for matter and manner For he is cursed who continueth not in all things that are written in the Law to do them And he that breaks any one Commandment is guilty of the breach of the whole Law Hence the Apostle concludes that none can be Justified by the Law because all have sinned 2 There is a Justification by Grace through Faith in the Blood of Christ whereof we treat And these ways of Justification are contrary proceeding on terms directly contradictory and cannot be made consistent with or subservient one to the other But as we shall manifest afterwards the confounding of them both by mixing them together is that which is aimed at in this distinction of a first and second Justification But whatever respects it may have that Justification which we have before God in his sight through Jesus Christ is but one and at once full and compleat and this distinction is a vain and fond invention For 1. As it is explained by the Papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us but only the infusion of an habit of Charity When that is done all that remains with respect unto our Salvation is to be wrought by our selves Christ hath only merited the first Grace for us that we therewith and thereby may merit life eternal The merit of Christ being confined in its effect unto the first Justification it hath no immediate influence into any Grace Priviledge Mercy or Glory that follow thereon but they are all effects of that second Justification which is purely by works But this is openly contrary unto the whole tenor of the Scripture For although there be an order of Gods appointment wherein we are to be made partakers of Evangelical Priviledges in Grace and Glory one before another yet are they all of them the immediate effects of the death and obedience of Christ who hath obtained for us eternal Redemption Heb. 9.12 and is the Authour of eternal Salvation unto all that do obey him Chap. 5.9 Having by one offering for ever perfected them that are Sanctified And those who allow of a secondary if not of a second Justification by our own inherent personal Righteousnesses are also guilty hereof though not in the same degree with them For whereas they ascribe unto it our acquitment from all charge of Sin after the first Justification and a Righteousness accepted in Judgment in the Judgment of God as if it were compleat and perfect whereon depends our final Absolution and Reward it is evident that the immediate efficacy of the satisfaction and merit of Christ hath its bounds assigned unto it in the first Justification which whether it be taught in the Scripture or no we shall afterwards enquire 2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace as unto the merit and procurement of spiritual and eternal good than unto the Blood of Christ. For that only procures the first Grace and Justification for us Thereof alone it is the meritorious cause or as others express it we are made partakers of the effects of it in the pardon of Sins past But by vertue of this Grace we do our selves obtain procure or merit another a second a compleat Justification the continuance of the favour of God and all the fruits of it with life eternal and Glory So do our works at least perfect and compleat the merit of Christ without which it is imperfect And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness as also final Justification before God as the pleadable cause of it do follow their steps unto the best of my understanding But such things as these may be disputed in debates of which kind it is incredible almost what influence on the minds of men Traditions Prejudices Subtilty of Invention and Arguing do obtain to divert them from real thoughts of the things about which they contend with respect unto themselves and their own condition If by any means such persons can be called home unto themselves and find leasure to think how and by what means they shall come to appear before the High God to be freed from the sentence of the Law and the Curse due to Sin to have a pleadable Righteousness at the Judgment Seat of God before which they stand especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness will sink in their minds like Water at the return of the Tide and leave nothing but Mud and Defilement behind them 3. This Distinction of two Justifications as used and improved by those of the Roman Church leaves us indeed no Justification at all Something there is in the branches of it of Sanctification but of Justification nothing at all Their first Justification in the infusion of an habit or principle of Grace unto the expulsion of all habits of Sin is Sanctification and nothing else And we never did contend that our Justification in such a sense if any will take it in such a sense doth consist in the Imputation of the
given by Moses we have already shewed the Vanity of that pretence But if they mean thereby the whole Law or Rule of Obedience given unto the Church of Israel under the Old Testament they express much of the Truth it may be more than they designed 5. Some say that it is Works with a Conceit of Merit that makes the Reward to be of Debt and not of Grace that are excluded by the Apostle But no such distinction appeareth in the Text or Context For 1. The Apostle excludeth all Works of the Law that is that the Law requireth of us in a way of Obedience be they of what sort they will 2. The Law requireth no Works with a Conceit of Merit 3. Works of the Law Originally included no Merit as that which ariseth from the Proportion of one thing unto another in the Ballance of Justice and in that sense only is it rejected by those who plead for an Interest of Works in Justification 4. The Merit which the Apostle excludes is that which is inseparable from Works so that it cannot be excluded unless the Works themselves be so And unto their Merit two things concur 1. A Comparative boasting that is not absolutely in the sight of God which follows the Meritum ex condigno which some poor sinful Mortals have fancied in their Works but that which gives one man a preference above another in the obtaining of Justification which Grace will not allow Chap. 4.2 2. That the Reward be not absolutely of Grace but that respect be had therein unto Works which makes it so far to be of debt not out of an internal Condignity which would not have been under the Law of Creation but out of some Congruity with respect unto the promise of God v. 4. In these two regards Merit is inseparable from Works and the Holy Ghost utterly to exclude it excludeth all Works from which it is inseparable as it is from all Wherefore 5. The Apostle speaks not one word about the exclusion of the Merit of Works only but he excludeth all Works whatever and that by this Argument that the Admission of them would necessarily introduce merit in the sense described which is inconsistent with Grace And although some think that they are injuriously dealt withal when they are charged with maintaining of merit in their asserting the Influence of our Works into our Justification yet those of them who best understand themselves and the Controversie it self are not so averse from some kind of merit as knowing that it is inseparable from Works 6. Some contend that the Apostle excludes only Works wrought before believing in the strength of our own Wills and Natural Abilities without the aid of Grace Works they suppose required by the Law are such as we perform by the Direction and Command of the Law alone But the Law of Faith requireth Works in the strength of the supplies of Grace which are not excluded This is that which the most learned and judicious of the Church of Rome do now generally betake themselves unto Those who amongst us plead for Works in our Justification as they use many distinctions to explain their Minds and free their Opinion from a co-incidence with that of the Papists so as yet they deny the name of Merit and the thing it self in the sense of the Church of Rome as it is renounced likewise by all the Socinians Wherefore they make use of the preceding Evasion that Merit is excluded by the Apostle and Works only as they are meritorious although the Apostles plain Argument be that they are excluded because such a Merit as is inconsistent with Grace is inseparable from their Admission But the Roman Church cannot so part with Merit Wherefore they are to find out a sort of Works to be excluded only which they are content to part withal as not meritorious Such are those before described wrought as they say before believing and without the aids of Grace and such they say are all the Works of the Law And this they do with some more Modesty and Sobriety than those amongst us who would have only external Works and Observances to be intended For they grant that sundry internal Works as those of Attrition sorrow for Sin and the like are of this Nature But the Works of the Law it is they say that are excluded But this whole Plea and all the Sophisms wherewith it is countenanced hath been so discussed and defeated by Protestant Writers of all sorts against Bellarmine and others as that it is needless to repeat the same things or to add any thing unto them And it will be sufficiently evinced of falshood in what we shall immediately prove concerning the Law and Works intended by the Apostle However the Heads of the Demonstration of the Truth to the contrary may be touched on And 1. The Apostle excludeth all Works without distinction or exception And we are not to distinguish where the Law doth not distinguish before us 2. All the Works of the Law are excluded therefore all Works wrought after believing by the aids of Grace are excluded For they are all required by the Law See Psal. 119.35 Rom. 7.22 Works not required by the Law are no less an Abomination to God than Sins against the Law 3. The Works of Believers after Conversion performed by the Aids of Grace are expresly excluded by the Apostle So are those of Abraham after he had been a Believer many years and abounded in them unto the Praise of God So he excludeth his own Works after his Conversion Gal. 2.16 1 Cor. 4.4 Phil. 3.9 And so he excludeth the Works of all other Believers Ephes. 2.9 10. 4. All Works are excluded that might give countenance unto boasting Rom. 4.2 Chap. 3.17 Eph. 2.9 1 Cor. 1.29 30 31. But this is done more by the Good Works of regenerate Persons than by any Works of Unbelievers 5. The Law required Faith and Love in all our Works and therefore if all the Works of the Law be excluded the best works of Believers are so 6. All Works are excluded which are opposed unto Grace working freely in our Justification But this all Works whatever are Rom. 11.6 7. In the Epistle unto the Galatians the Apostle doth exclude from our Justification all those Works which the false Teachers pressed as necessary thereunto But they urged the necessity of the Works of Believers and those which were by Grace already converted unto God For those upon whom they pressed them unto this End were already actually so 8. They are Good Works that the Apostle excludeth from our Justification For there can be no Pretence of Justification by those Works that are not Good or which have not all things essentially requisite to make them so But such are all the Works of Unbelievers performed without the Aids of Grace they are not Good nor as such accepted with God but want what is essentially requisite unto the Constitution of Good Works And it is ridiculous to think
and Grace And this is that which principally we are to consider in our Justification the glory of them being the end of God therein He made us accepted in the Beloved to the praise of the glory of his Grace Ephes. 1.6 Wherefore this being the fountain spring and sole cause both of the Obedience of Christ and of the Imputation thereof unto us with the pardon of Sin and Righteousness thereby it is every where in the Scripture proposed as the prime object of our Faith in our Justification and opposed directly unto all our own Works whatever The whole of Gods design herein is that Grace may reign through Righteousness unto eternal life Whereas therefore this is made most evident and conspicuous in the Death of Christ our Justification is in a peculiar manner assigned thereunto 2. The love of Christ himself and his Grace are peculiarly exalted in our Justification that all men may honour the Son even as they honour the Father Frequently are they expressed unto this purpose 2 Cor. 8.9 Gal. 2.20 Phil. 3.6 7. Rev. 1.5 6. And those also are most eminently exalted in his death so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner As nothing is more ordinary than among many things that concur to the same effect to ascribe it unto that which is most eminent among them especially if it cannot be conceived as separated from the rest 3. This is the clearest Testimony that what the Lord Christ did and suffered was for us and not for himself For without the consideration hereof all the Obedience which he yielded unto the Law might be looked on as due only on his own account and himself to have been such a Saviour as the Socinians imagine who should do all with us from God and nothing with God for us But the suffering of the curse of the Law by him who was not only an innocent man but also the Son of God openly testifies that what he did and suffered was for us and not for himself It is no wonder therefore if our Faith as unto Justification be in the first place and principally directed unto his Death and Blood-shedding 4. All the Obedience of Christ had still respect unto the Sacrifice of himself which was to ensue wherein it received its accomplishment and whereon its efficacy unto our Justification did depend For as no Imputation of actual Obedience would justifie Sinners from the condemnation that was passed on them for the Sin of Adam so although the Obedience of Christ was not a meer preparation or qualification of his person for his Suffering yet its efficacy unto our Justification did depend on his Suffering that was to ensue when his Soul was made an offering for Sin 5. As was before observed Reconciliation and the Pardon of Sin through the Blood of Christ do directly in the first place respect our relief from the state and condition whereinto we were cast by the Sin of Adam in the loss of the favour of God and liableness unto Death this therefore is that which principally and in the first place a lost convinced Sinner such as Christ calls unto himself doth look after And therefore Justification is eminently and frequently proposed as the effect of the Bloodshedding and Death of Christ which are the direct cause of our Reconciliation and Pardon of Sin But yet from none of these considerations doth it follow that the Obedience of the one man Christ Jesus is not imputed unto us whereby Grace might reign through Righteousness unto eternal life The same Truth is fully asserted and confirmed Chap. 8. v. 1 2 3 4. But this place hath been of late so explained and so vindicated by another in his learned and Judicious Exposition of it namely Dr. Jacombe as that nothing remains of weight to be added unto what hath been pleaded and argued by him Part. 1. vers 4. pag. 587. and onwards And indeed the answers which he subjoyns to the Arguments whereby he confirms the Truth to the most usual and important objections against the Imputation of the Righteousness of Christ are sufficient to give just Satisfaction unto the minds of unprejudiced unengaged persons I shall therefore pass over this Testimony as that which hath been so lately pleaded and vindicated and not press the same things it may be as is not unusual unto their disadvantage Chap. 10. Vers. 3 4. For they the Jews who had a zeal for God but not according to knowledg being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God For Christ is the end of the Law for Righteousness unto every one that believeth What is here determined the Apostle enters upon the Proposition and declaration of Chap. 9. vers 30. And because what he had to propose was somewhat strange and unsuited unto the common apprehensions of men he introduceth it with that prefatory Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth on the like occasions Chap. 3.5 Chap. 6.1 Chap. 7.7 Chap. 9.14 What shall we then say that is is there in this matter unrighteousness with God as vers 14. or what shall we say unto these things or this is that which is to be said herein That which hereon he asserts is that the Gentiles which followed not after Righteousness have attained unto Righteousness even the Righteousness which is of Faith But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness that is unto Righteousness it self before God Nothing seems to be more contrary unto reason than what is here made manifest by the event The Gentiles who lived in Sin and Pleasures not once endeavouring to attain unto any Righteousness before God yet attained unto it upon the Preaching of the Gospel Israel on the other hand which followed after Righteousness diligently in all the Works of the Law and Duties of Obedience unto God thereby came short of it attained not unto it All Preparations all Dispositions all merit as unto Righteousness and Justification are excluded from the Gentiles For in all of them there is more or less a following after Righteousness which is denied of them all Only by Faith in him who justifieth the ungodly they attain Righteousness or they attained the Righteousness of Faith For to attain Righteousness by Faith and to attain the Righteousness which is of Faith are the same Wherefore all things that are comprized any way in following after Righteousness such as are all our Duties and Works are excluded from any influence into our Justification And this is expressed to declare the Sovereignty and freedom of the Grace of God herein Namely that we are justified freely by his Grace and that on our part all boasting is excluded Let men pretend what they will and dispute what they please those who attain unto Righteousness and Justification before God when they follow not after Righteousness they
Justification Rom. 8.33 Isa. 43.25.45.23 Psal. 145.2 Rom. 3.20 What thoughts will be ingenerated hereby in the minds of Men. Isai. 33.14 Mic. 6.7 Isa. 6.5 The Plea of Job against his friends and before God not the same Job 40.3 4 5. Chap. 42.4 5 6. Directions for visiting the sick given of old Testimonies of Jerome and Ambrose Sense of Men in their Prayers Dan. 9.7 18. Psal. 143.2.130.3 4. Paraphrase of Austine on that place Prayer of Pelagius Publick Liturgies Pag. 8. § 3. A due sense of our Apostasie from God the Depravation of our Nature thereby with the power and guilt of Sin the holiness of Law necessary unto a right understanding of the Doctrine of Justification Method of the Apostle to this purpose Romans 1 2 3 4. Chap. Grounds of the antient and present Pelagianism in the denial of these things Instances thereof Boasting of Perfection from the same Ground Knowledge of Sin and Grace mutually promote each other Pag. 18. § 4. Opposition between Works and Grace as unto Justification Method of the Apostle in the Epistle to the Romans to manifest this opposition A Scheam of others contrary thereunto Testimonies witnessing this opposition Judgment to be made on them Distinctions whereby they are evaded The uselessness of them Resolution of the case in hand by Bellarmine Luk. 17.10 Dan. 9.18 Pag. 24. § 5. A Commutation as unto Sin and Righteousness by Imputation between Christ and Believers represented in the Scripture The Ordinance of the Scape Goat Levit. 16.21 22. The nature of Expiatory Sacrifices Levit. 4.29 Expiation of an uncertain Murther Deut. 21.1 2 3 4 5 6 7. The Commutation intended proved and vindicated Isa. 53.5 6. 2 Cor. 5.21 Rom. 8.3 4. Gal. 3.13 14. 1 Pet. 1.24 Deut. 21.23 Testimonies of Justin Martyr Gregory Nissen Austine Chrysostome Bernard Taulerus Pighius to that purpose The proper actings of Faith with respect thereunto Rom. 5.11 Matth. 11.28 Psa. 38.4 Gen. 4.13 Isa. 53.11 Gal. 3.1 Isa. 45.22 Joh. 3.14 15. A bold Calumny answered Pag. 38 39. § 6. Introduction of Grace by Jesus Christ into the whole of our Relation unto God and its respect unto all the parts of our Obedience No Mystery of Grace in the Covenant of Works All Religion originally commensurate unto Reason No notions of Natural Light concerning the Introduction of the Mediation of Christ and Mystery of Grace into our Relation to God Eph. 1.17 18 19. Reason as corrupted can have no notions of Religion but what are derived from its primitive state Hence the Mysteries of the Gospel esteemed folly Reason as corrupted repugnant unto the Mystery of Gâ—â—â—e Accommodation of Spiritual Mysteries unto Corrupt Reason wherefore acceptable unto many Reasons of it Two parts of corrupted Natures repugnancy unto the Mystery of the Gospel 1. That which would reduce it unto the private Reason of Men. Thence the Trinity denied And the Incarnation of the Son of God Without which the Doctrine of Justification cannot stand Rule of the Socinians in the Interpretation of the Scripture 2. Want of a due comprehension of the Harmony that is between all the parts of the Mystery of Grace This Harmomy proved Compared with the Harmony in the Works of Nature To be studied But is learned only of them who are taught of God and in experience Evil events of the want of a due comprehension hereof Instances of them All applied unto the Doctrine of Justification Pag. 53. § 7. General prejudices against the Imputation of the Righteousness of Christ. 1. That it is not in Terms found in the Scripture answered 2. That nothing is said of it in the writings of the Evangelists answered Joh. 20.30 31. Nature of Christs Personal Ministery Revelations by the holy Spirit immediately from Christ. Design of the writings of the Evangelists 3. Differences among Protestants themselves about this Doctrine answered Sense of the Antients herein What is of real Difference among Protestants considered Pag. 69. § 8. Influence of the Doctrine of Justification into the first Reformation Advantages unto the World by that Reformation State of the Consciences of Men under the Papacy with respect unto Justification before God Alterations made therein by the Light of this Doctrine though not received Alterations in the Pagan unbelieving World by the Introduction of Christianity Design and success of the first Reformer herein Attempts for Reconciliation with the Papists in this Doctrine and their success Remainders of the â—gnorance of the Truth in the Roman Church Vnavoidable consequences of the corruption of this Doctrine Pag. 83. CHAP. I. JVstification by Faith generally acknowledged The meaning of it perverted The nature and use of Faith in Justification proposed to consideration Distinctions about it waved A twofold Faith of the Gospel expressed in the Scripture Faith that is not justifying Acts 8.13 Joh. 2.23 24. Luk. 8.13 Matth. 22.28 Historical Faith whence it is so called and the nature of it Degrees of Assent in it Justification not ascribed unto any Degree of it A Calumny obviated The causes of true saving Faith Conviction of Sin previous unto it The nature of legal Conviction and its Effects Arguments to prove it antecedent unto Faith Without the consideration of it the true nature of Faith not to be understood The Order and Relation of the Law and Gospel Rom. 1.17 Instance of Adam Effects of Conviction internal Displicency and sorrow Fear of punishment Desire of Deliverance External Abstinence from Sin Performance of Duties Reformation of Life Not conditions of Justification not Formal Dispositions unto it not Moral Preparations for it The Order of God in Justification The proper object of justifying Faith Not all Divine Verity equally proved by sundry Arguments The pardon of our own sins whether the first object of Faith The Lord Christ in the Work of Mediation as the Ordinance of God for the Recovery of lost Sinners the proper object of justifying Faith The Position explained and proved Rom. 3.24 25. Ephes. 1.6 7 8. Acts 10.41 Chap. 16.13 Chap. 4.12 Luk. 24.25 26 27. Joh. 1.12.3.16 36.6.29.7.38 c. Col. 2.12 1 Cor. 2.1 31. 2 Cor. 5.19 20 21. Pag. 92 93 c. CHAP. II. The nature of justifying Faith in particular or of Faith in that exercise of it whereby we are justified The Hearts approbation of the way of the Justification and Salvation of Sinners by Christ with its acquiescency therein The description given explained and confirmed 1. From the nature of the Gospel 2. Exemplified in its contrary or the nature of unbelief Prov. 1.30 Heb. 2.3 1 Pet. 2.7 1 Cor. 1.23 24. 2 Cor. 4.3 4. What it is and wherein it doth consist 3. The Design of God in and by the Gospel His own Glory his utmost End in all things The Glory of his Righteousness Grace Love Wisdom c. The end of God in the Way of the Salvation of Sinners by Christ. Rom. 3.25 Joh. 3.16 1 Joh. 3.16 Eph. 1.5 6. 1 Cor. 1.24 Ephes. 3.10 Rom. 1.16.4.16 Ephes.
that Judgment being according unto Works answered and the Impertinency of it declared Pag. 211. CHAP. VII Imputation and the nature of it The first express Record of Justification determineth it to be by Imputation Gen. 15.6 Reasons of it The Doctrine of Imputation cleared by Paul the occasion of it Maligned and opposed by many Weight of the Doctrine concerning Imputation of Righteousness on all hands acknowledged Judgment of the Reformed Churches herein particularly of the Church of England By whom opposed and on what Grounds Signification of the Word Difference between reputare and imputare Imputation of two kinds 1. Of what was ours antecedently unto that Imputation whether good or evil Instances in both kinds Nature of this Imputation The thing imputed by it imputed for what it is and nothing else 2. Of what is not ours antecedently unto that Imputation but is made so by it General nature of this Imputation Not judging of others to have done what they have not done Several distinct Grounds and Reasons of this Imputation 1. Ex Justitia 1. Propter Relationem foederalem 2. Propter Relationem Naturalem 2. Ex voluntaria sponsione Instances Philem. 17. Gen. 43.9 Voluntary sponsion the Ground of the Imputation of Sin to Christ. 3. Ex injuria 1 King 1.21 4. Ex mera Gratia Rom. 4. Difference between the Imputation of any Works of ours and of the Righteousness of God Imputation of Inherent Righteousness is Ex Justitia Inconsistency of it with that which is Ex mera Gratia Rom. 11.6 Agreement of both kinds of Imputation The true nature of the Imputation of Righteousness unto Justification explained Imputation of the Righteousness of Christ. The thing it self imputed not the effect of it proved against the Socinians Pag. 226. CHAP. VIII Imputation of Sin unto Christ. Testimonies of the Antients unto that purpose Christ and the Church one Mystical Person Mistakes about that State and Relation Grounds and Reasons of the Vnion that is the foundation of this Imputation Christ the Surety of the New Covenant in what sense unto what ends Heb. 7.22 opened Mistakes about the Causes and Ends of the Death of Christ. The New Covenant in what sense alone procured and purchased thereby Inquiry whether the Guilt of our sins was imputed unto Christ. The meaning of the words Guilt and Guilty The Distinction of Reatus culpae and Reatus paenae examined Act of God in the Imputation of the Guilt of our Sins unto Christ. Objections against it answered The Truth confirmed Pag. 246. CHAP. IX Principal Controversies about Justification 1. Concerning the nature of Justification stated 2. Of the Formal Cause of it 3. Of the Way whereby we are made partakers of the Benefits of the Mediation of Christ. What intended by the Formal Cause of Justification declared The Righteousness on the account whereof Believers are justified before God alone inquired after under those Terms This the Righteousness of Christ imputed unto them Occasions of Exceptions and Objections against this Doctrine General Objections examined Imputation of the Righteousness of Christ consistent with the Free Pardon of Sin with the necessity of Evangelical Repentance Method of Gods Grace in our Justification Necessity of Faith unto Justification on supposition of the Imputation of the Righteousness of Christ. Grounds of that Necessity Other Objections arising mostly from mistakes of the Truth asserted discussed and answered Pag. 289. CHAP. X. Arguments for Justification by the Imputation of the Righteousness of Christ. Our own Personal Righteousness not that on the account whereof we are justified in the sight of God Disclaimed in the Scripture as to any such end The truth and reality of it granted Manifold Imperfections accompanying it rendering it unmeet to be a Righteousness unto the Justification of Life Pag. 315. CHAP. XI Nature of the Obedience or Righteousness required unto Justification Original and Causes of the Law of Creation The Substance and End of that Law The Immutability or unchangeableness of it considered absolutely and as it was the Instrument of the Covenant between God and Man Arguments to prove it unchangeable and its Obligation unto the Righteousness first required perpetually in force Therefore not abrogated not dispensed withal not derogated from but accomplished This alone by Christ and the Imputation of his Righteousness unto us Pag. 340. CHAP. XII Imputation of the Obedience of Christ no less necessary then that of his suffering on the same Ground Objections against it 1. That it is impossible Management hereof by Socinus Ground of this Objection That the Lord Christ was for himself obliged unto all the Obedience he yielded unto God and performed it for himself answered The Obedience inquired after the Obedience of the Person of Christ the Son of God In his whole Person Christ was not under the Law He designed the Obedience he performed for us not for himself This Actual Obedience not necessary as a qualification of his Person unto the discharge of his Office The Foundation of this Obedience in his being made Man and of the Posterity of Abraham not for himself but for us Right of the Humane Nature unto Glory by virtue of Vnion Obedience necessary unto the Humane Nature as Christ in it was made under the Law This Obediencs properly for us Instances of that nature among Men. Christ obeyed as a publick Person and so not for himself Humane Nature of Christ subject unto the Law as an Eternal Rule of dependance on God and subjection to him not as prescribed unto us whilest we are in this World in order unto our future Blessedness or Reward Second Objection that it is useless answered He that is pardoned all his sins is not thereon esteemed to have done all that is required of him Not to be unrighteous Negatively not the same with being righteous Positively The Law obligeth both unto punishment and obedience how and in what sense Pardon of Sin gives no title to Eternal Life The Righteousness of Christ who is one imputed unto many Arguments proving the Imputation of the Obedience of Christ unto the Justification of Life Pag. 361. CHAP. XIII The Difference between the two Covenants stated Arguments from thence Pag. 396. CHAP. XIV All Works whatever expresly excluded from any interst in our Justification before God What intended by the Works of the Law Not those of the Ceremonial Law only Not perfect Works only as required by the Law of our Creation Not the outward Works of the Law performed without a principle of Faith Not Works of the Jewish Law Not Works with a conceit of Merit Not Works only wrought before believing in the strength of our own wills Works excluded absolutely from our Justification without respect unto a Distinction of a First and Second Justification The true sense of the Law in the Apostolical Assertion that none are justified by the Works thereof What the Jews understood by the Law Distribution of the Law under the Old Testament The whole Law a perfect
Rule of all Inherent Moral or Spiritual Obedience What are the Works of the Law declared from the Scripture and the Argument thereby confirmed The nature of Justifying Faith further declared Pag. 400. CHAP. XV. Of Faith alone CHAP. XVI Testimonies of Scripture confirming the Doctrine of Justification by the Imputation of the Rightesness of Christ. Jere. 23.6 Explained and vindicated Pag. 419. CHAP. XVII Testimonies out of the Evangelists considered Design of our Saviours Sermon on the Mount The purity and penalty of the Law vindicated by him Arguments from thence Luk. 18.9 10 11 12 13. The Parable of the Pharisee and Publican explained and applied to the present Argument Testimonies out of the Gospel by John Chap. 3.14 15 16 17 18 c. Pag. 425. CHAP. XVIII Testimonies out of the Epistles of Paul the Apostle His design in the Fifth Chapter to the Romans That Design explained at large and applied to the present Argument Chap. 3.24 25 26. explained and the true sense of the words vindicated The Causes of Justification enumerated Apostolical Inferences from the consideration of them Chap. 4. Design of the Disputation of the Apostle therein Analysis of his Discourse Ver. 4 5. particularly insisted on their true sense vindicated What Works excluded from the Justification of Abraham Who it is that worketh not In what sense the ungodly are justified All Men ungodly antecedently unto their Justification Faith alone the means of Justification on our part Faith it self absolutely considered not the Righteousness that is imputed unto us Proved by sundry Arguments Pag. 431. Chap. 5. Ver. 12 13 14 15 16 17 18. Boasting excluded in our selves asserted in God The design and sum of the Apostles Argument Objection of Socinus removed Comparison between the two Adams and those that derive from them Sin entered into the World What Sin intended Death what it compriseth What intended by it The sense of those words in as much or in whom all have sinned cleared and vindicated The various oppositions used by the Apostle in this Discourse Principally between Sin or the Fall and the Free Gift Between the disobedience of the one and the obedience of another Judgment on the one hand and Justification unto Life on the other The whole Context at large explained and the Argument for Justification by the Imputation of the Righteousness of Christ fully confirmed P. 464. Chap. 10. V. 3 4. explained and insisted on to the same purpose Pag. 489. 1 Cor. 1.30 Christ how of God made Righteousness unto us Answer of Bellarmine unto this Testimony removed That of Socinus disproved True sense of the words evinced P. 497. 2 Cor. 5.21 In what sense Christ knew no sin Emphasis in that expression How he was made Sin for us By the Imputation of Sin unto him Mistakes of some about this expression Sense of the Antients Exception of Bellarmine unto this Testimony answered with other Reasonings of his to the same purpose P. 502. The Exceptions of others also removed Gal. 2.16 Pag. 513. Ephes. 2.8 9 10. Ephes. 2.8 9 10. Evidence of this Testemony Design of the Apostle from the beginning of the Chapter Method of the Apostle in the Declaration of the Grace of God Grace alone the cause of Deliverance from a State of Sin Things to be observed in the Assignation of the Causes of Spiritual Deliverance Grace how magnified by him Force of the Argument and evidence from thence State of the Case here proposed by the Apostle General determination of it By Grace ye are saved What it is to be saved inquired into The same as to be justified but not exclusively The causes of our Justification declared Positively and Negatively The whole secured unto the Grace of God by Christ and our Interest therein through Faith alone Works excluded What Works Not Works of the Law of Moses Not Works antecedent unto believing Works of true Believers Not only in opposition to the Grace of God but to Faith in us Argument from those words Reason whereon this exclusion of Works is founded To exclude Boasting on our part Boasting wherein it consists Inseparable from the Interest of Works in Justification Danger of it Confirmation of this Reason obviating an Objection The Objection stated If we be not justified by Works of what use are they answered Pag. 516. Phil. 3.8 9. Heads of Argument from this Testimony Design of the Context Righteousness the Foundation of Acceptance with God A twofold Righteousness considered by the Apostle Oppossite unto one another as unto the especial end inquired after Which of these he adhered unto his own Righteousness or the Righteousness of God declared by the Apostle with vehemency of speech Reasons of his earnestness herein The turning point whereon he left Judaism The opposition made unto this Doctrine by the Jews The weight of the Doctrine and unwillingness of Men to receive it His own sense of Sin and Grace Peculiar expressions used in this place for the Reasons mentioned concerning Christ. Concerning all things that are our own The choice to be made on the Case stated whether we will adhere unto our own Righteousness or that of Christs which are inconsistent as to the end of Justification Argument from this place Exceptions unto this Testimony and Argument from thence removed Our Personal Righteousness Inherent the same with respect unto the Law and Gospel External Righteousness only required by the Law an impious Imagination Works wrought before Faith only rejected The Exception removed Righteousness before Conversion not intended by the Apostle Pag. 256. CHAP. XIX Objections against the Doctrine of Justification by the Imputation of the Righteousness of Christ. Nature of these Objections Difficulty in discerning aright the sense of some Men in this Argument Justification by Works the end of all declension from the Righteousness of Christ. Objections against this Doctrine derived from a supposition thereof alone First principal Objection Imputed Righteousness overthrows the necessity of an holy Life This Objection as managed by them of the Church of Rome an open calumny How insisted on by some among our selves Socinus fierceness in this charge His foul dishonesty therein False charges on Mens opinions making way for the rash condemnation of their persons Iniquity of such censures The Objection rightly stated Sufficiently answered in the previous Discourses about the nature of Faith and force of Moral Law The nature and necessity of Evangelical Holiness elswhere pleaded Particular answers unto this Objection All who profess this Doctrine do not exemplifie it in their lives The most holy Truths have been abused None by whom this Doctrine is now denied exceed them in holiness by whom it was formerly professed and the power of it attested The contrary Doctrine not successful in the Reformation of the lives of Men. The best way to determine this difference The same Objection managed against the Doctrine of the Apostle in his own days Efficacious prejudices against this Doctrine in the minds of Men. The whole Doctrine of
the Apostle liable to be abused Answers of the Apostle unto this Objection He never once attempts to answer it by declaring the necessity of Personal Righteousness or good Works unto Justification before God He confines the cogency of Evangelical Motives unto Obedience only unto Believers Grounds of Evangelical Holiness asserted by him in compliance with his Doctrine of Justification 1. Divine Ordination Exceptions unto this Ground removed 2. Answer of the Apostle vindicated The Obligation of the Law unto Obedience Nature of it and consistency with Grace This Answer of the Apostle vindicated Heads of other Principles that might be pleaded to the same purpose Pag. 539. CHAP. XX. Seeming Difference no real contradiction between the Apostles Paul and James concerning Justification This granted by all Reasons of the seeming Difference The best Rule of the Interpretation of places of Scripture wherein there is an appearing repugnancy The Doctrine of Justification according unto that Rule principally to be learned from the Writings of Paul The Reasons of his fulness and accuracy in the teaching of that Doctrine The Importance of the Truth the opposition made unto it and abuse of it The design of the Apostle James Exceptions of some against the Writings of S. Paul scandalous and unreasonable Not in this matter to be interpreted by the passage in James insisted on Chap. 2. That there is no repugnancy between the Doctrine of the two Apostles demonstrated Heads and Grounds of the Demonstration Their scope design and end not the same That of Paul the only case stated and determined by him The designs of the Apostle James the case proposed by him quite of another nature The occasion of the case proposed and stated him No appearance of difference between the Apostles because of the several cases they speak unto Not the same Faith intended by them Description of the Faith spoken of by the one and the other Bellarmines Arguments to prove true justifying Faith to be intended by James answered Justification not treated of by the Apostles in the same manner nor used in the same sense nor to the same end The one treats of Justification as unto its nature and causes the other as unto its signs and evidence proved by the instances insisted on Pag. 557. How the Scripture was fulfilled that Abraham believed in God and it was counted unto him for Righteousness when he offered his Son on the Altar Works the same and of the same kind in both the Apostles Observations on the Discourse of James No Conjunction made by him between Faith and Works in our Justification but an opposition No distinction of a First and Second Justification in him Justification ascribed by him wholly unto Works in what sense Does not determine how a sinner may be justified before God but how a Professor may evidence himself so to be The Context opened from Ver. 14. to the end of the Chapter Pag. 569. Some of the Mistakes that have escaped in the Press may be thus corrected PAg. 10. Line 2. a fine read other p. 11. l. 24. none r. nothing p. 41. l. 30. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 53. l. 6. r. this Author l. 25. man r. men l. 26. them p. 64. l. 4. a fine that it is p. 71. l. 21. and r. add p. 72. l. 12. r. For an p. 172. l. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 28. Hithpaol p. 174. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 176. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. a fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. a fine affects p. 180. l. 22. vocation that is intended p. 199. l. 1. which was r. whereas p. 208.23 such r. Faith p. 234. l. 2. dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 266. l. 8. Curcellaeus p. 283. l. 23. suffered r. offered p. 311. l. 30. of him p. 362. l. 11. r. as if we p. 392. l. 20. r. more colour p. 412. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 436. l. 2. a fine r. other men p. 444. l. 10. proofs r. process p. 465. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sundry other literal Mistakes and Mispointings are referred unto the candor of the Reader which I chuse rather than to trouble many with the rehearsal of what it may be few will take notice of General Considerations previously necessary unto the Explanation of the Doctrine of Justification THat we may treat of the Doctrine of Justification usefully unto its proper Ends which are the Glory of God in Christ with the peace and furtherance of the Obedience of Believers some things are previously to be considered which we must have respect unto in the whole process of our Discourse And among others that might be insisted on to the same purpose these that ensue are not to be omitted 1. The first Enquiry in this matter in a way of Duty is after the proper Relief of the Conscience of a sinner pressed and perplexed with a sense of the Guilt of sin For Justification is the way and means whereby such a person doth obtain acceptance before God with a Right and Title unto an heavenly Inheritance And nothing is pleadable in this cause but what a man would speak unto his own Conscience in that state or unto the Conscience of another when he is anxious under that Enquiry Wherefore The Person under consideration that is who is to be Justified is one who in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.5 Vngodly and thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.19 guilty before God that is obnoxious subject liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1.32 to the righteous sentential Judgment of God that he who committeth sin who is in any way guilty of it is worthy of Death Hereupon such a person finds himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.10 under the curse and the wrath of God therein abiding on him Joh. 3.18 36. In this condition he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without plea without excuse by any thing in and from himself for his own relief His mouth is stopped Rom. 3.19 For he is in the Judgment of God declared in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 every way shut up under sin and all the consequents of it Many Evils in this condition are men subject unto which may be reduced unto those two of our first Parents wherein they were represented For first they thought foolishly to hide themselves from God and then more foolishly would have charged him as the cause of their sin And such naturally are the thoughts of men under their convictions But whoever is the subject of the Justification enquired after is by various means brought into his
by the deeds of the Law shall no flesh be justified in his sight Rom. 3.20 However any may be justified in the sight of Men or Angels by their own Obedience or Deeds of the Law yet in His Sight none can be so Necessary it is unto any man who is to come unto a Trial in the sentence whereof he is greatly concern'd duely to consider the Judge before whom he is to appear and by whom his cause is finally to be determined And if we manage our Disputes about Justification without a continual regard unto Him by whom we must be cast or acquitted we shall not rightly apprehend what our Plea ought to be Wherefore the Greatness the Majesty the Holiness and Soveraign Authority of God are always to be present with us in a due sense of them when we enquire how we may be justified before him Yet is it hard to discern how the minds of some men are influenced by the consideration of these things in their fierce contests for the Interest of their own works in their Justification precibus aut precio ut in aliqua parte haereant But the Scripture doth represent unto us what thoughts of him and of themselves not only Sinners but Saints also have had and cannot but have upon near Discoveries and effectual Conceptions of God and his Greatness Thoughts hereof ensuing on a sense of the guilt of sin filled our first Parents with fear and shame and put them on that foolish attempt of hiding themselves from him Nor is the wisdom of their posterity one jot better under their Convictions without a discovery of the Promise That alone makes sinners wise which tenders them relief At present the Generality of men are secure and do not much question but that they shall come off well enough one way or other in the Trial they are to undergo And as such persons are altogether indifferent what Doctrine concerning Justification is taught and received so for the most part for themselves they encline unto that Declaration of it which best suits their own Reason as influenced with self-conceit and corrupt Affections The sum hereof is that what they cannot do themselves what is wanting that they may be saved be it more or less shall one way or other be made up by Christ either the use or the abuse of which perswasion is the greatest fountain of sin in the world next unto the Depravation of our nature And whatever be or may be pretended unto the contrary Persons not convinced of sin not humbled for it are in all their Ratiocinations about spiritual things under the conduct of Principles so vitiated and corrupted See Mat. 18.3 4. But when God is pleased by any means to manifest his Glory unto sinners all their presidences and contrivances do issue in dreadful horrour and distress An account of their Temper is given us Isa. 33.14 The sinners in Sion are afraid fearfulness hath surprized the Hypocrites who among us shall dwell with the devouring fire who among us shall dwell with Everlasting burnings Nor is it thus only with some peculiar sort of sinners The same will be the Thoughts of all guilty persons at some time or another For those who through sensuality security or superstition do hide themselves from the vexation of them in this world will not fail to meet with them when their Terrour shall be encreased and become remediless Our God is a consuming fire and men will one day find how vain it is to set their Briars and Thorns against him in battle array And we may see what extravagant contrivances convinced sinners will put themselves upon under any real view of the Majesty and Holiness of God Micah 6.6 7. Wherewith saith one of them shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-offerings with Calves of a year old will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl shall I give my first born for my transgression the fruit of my body for the sin of my Soul Neither shall I ever think them meet to be contended withall about the Doctrine of Justification who take no notice of these things but rather despise them This is the proper effect of the Conviction of sin strengthened and sharpened with the consideration of the Terrour of the Lord who is to judge concerning it And this is that which in the Papacy meeting with an Ignorance of the Righteousness of God hath produced innumerable superstitious Inventions for the appeasing of the Consciences of men who by any means fall under the Disquietments of such Convictions For they quickly see that none of the Obedience which God requireth of them as it is performed by them will justifie them before this high and holy God Wherefore they seek for shelter in contrivances about things that he hath not commanded to try if they can put a cheat upon their Consciences and find relief in Diversions Nor is it thus only with profligate sinners upon their Convictions but the best of men when they have had near and efficacious Representations of the Greatness Holiness and Glory of God have been cast into the deepest self-abasement and most serious Renunciations of all trust or confidence in themselves So the Prophet Isaiah upon his vision of the Glory of the Holy One cried out Woe is me I am undone because I am a man of unclean lips chap. 6.5 nor was he relieved but by an Evidence of the free pardon of sin ver 7. So Holy Job in all his contests with his Friends who charged him with Hypocrisie and his being a sinner guilty in a peculiar manner above other men with assured confidence and perseverance therein justified his sincerity his Faith and Trust in God against their whole charge and every parcel of it And this he doth with such a full satisfaction of his own Integrity as that not only he insists at large on his vindication but frequently appeals unto God himself as unto the Truth of his Plea For he directly pursues that counsel with great Assurance which the Apostle James so long after gives unto all Believers nor is the Doctrine of that Apostle more eminently exemplified in any one instance throughout the whole Scripture then in him For he sheweth his Faith by his works and pleads his Justification thereby As Job Justified himself and was Justified by his works so we allow it the Duty of every Believer to be His plea for Justification by works in the sense wherein it is so was the most noble that ever was in the world nor was ever any controversie managed upon a greater occasion At length this Job is called into the immediate presence of God to plead his own cause not now as stated between him and his Friends whether he were an Hypocrite or no or whether his Faith or Trust in God was sincere but as it was stated between God and him wherein he seemed to
justified in his sight Whence the Prophet says in the Psalm If thou Lord shouldst mark iniquity who should stand And Ambrose to the same purpose Nemo ergo sibi arroget nemo de meritis glorietur nemo de potestate se jactet omnes speremus per Dominum Jesum misericordiam invenire quoniam omnes ante Tribunal ejus stabimus de illo veniam de illo indulgentiam postulabo quaenam spes alia peccatoribus in Psal. 119. Resh Let no man arrogate any thing unto himself let no man glory in his own merits or good deeds let no man boast of his power let us all hope to find mercy by Lord Jesus for we shall all stand before his Judgment-seat Of him will I beg pardon of him will I desire Indulgence what other hope is there for sinners Wherefore if men will be turned off from a continual regard unto the Greatness Holiness and Majesty of God by their Inventions in the Heat of Disputation if they do forget a Reverential Consideration of what will become them and what they may betake themselves unto when they stand before his Tribunal they may ingage into such apprehensions as they dare not abide by in their own personal Trial. For how shall man be just with God Hence it hath been observed that the School-men themselves in their Meditations and Devotional writings wherein they had immediate thoughts of God with whom they had to do did speak quite another Language as to Justification before God then they do in their wrangling Philosophical fiery Disputes about it And I had rather learn what some men really judge about their own Justification from their prayers then their writings Nor do I remember that I did ever hear any good man in his prayers use any expressions about Justification pardon of sin and Righteousness before God wherein any plea from any thing in our selves was introduced or made use of The Prayer of Daniel hath in this matter been the substance of their Supplications O Lord Righteousness belongeth unto thee but unto us confusion of faces we do not present our Supplications before thee for our own Righteousness but for thy great mercies O Lord hear O Lord forgive for thine own sake O my God Dan. 9.7 18 19. Or that of the Psalmist Enter not into Judgement with thy servant O Lord for in thy sight shall no man living be justified Psal. 143.2 Or If thou Lord mark Iniquity Lord who shall stand but there is forgiveness with thee that thou maist be feared Psal. 130. 2 3 4. On which words the Exposition of Austin is remarkable speaking of David and applying it unto himself Ecce clamat sub molibus iniquitatum suarum Circumspexit se circumspexit vitam suam vidit illam undique flagitiis coopertam quacunque respexit nihil in se boni invenit Et cum tanta tam multa peccata undique videret tanquam expavescens exclamavit si iniquitates observaris Domine quis sustinebit vidit enim prope totam vitam humanam circumlatrari peccatis accusari omnes conscientias cogitationibus suis non inveniri Cor Castum praesumens de justitia quod quia inveniri non potest praesumat ergo omnium Cor de misericordia Domini Dei sui dicat Deo si iniquitates observaris Domine Domine quis sustinebit Quae autem est spes quoniam apud te propitiatio est And whereas we may and ought to represent unto God in our Supplications our Faith or what it is that we believe herein I much question whether some men can find in their hearts to pray over and plead before him all the Arguments and Distinctions they make use of to prove the interest of our Works and Obedience in our Justification before him or enter into Judgement with him upon the conclusions which they make from them Nor will many be satisfied to make use of that Prayer which Pelagius taught the Widow as it was objected to him in the Diaspolitan Synod Tu nosti Domine quam sanctae quam innocentes quam purae ab omni fraude rapina quas ad te expando manus quam justa quam immaculata labia ab omni mendacio libera quibus tibi ut mihi miserearis preces fundo Thou knowest O Lord how holy how innocent how pure from all deceit and rapine are the hands which I stretch forth unto thee how just how unspotted with evil how free from lying are those lips wherewith I pour forth prayers unto thee that thou wouldst have mercy on me And yet although he taught her so to plead her own purity innocency and righteousness before God yet he doth it not as those whereon she might be absolutely justified but only as the condition of her obtaining mercy Nor have I observed that any publick Liturgies the Mass-Book only excepted wherein there is a frequent recourse unto the merits and intercession of Saints do guide men in their prayers before God to plead any thing for their acceptance with him or as the means or condition thereof but Grace Mercy the Righteousness and Blood of Christ alone Wherefore I cannot but judge it best others may think of it as they please for those who would teach or learn the Doctrine of Justification in a due manner to place their Consciences in the presence of God and their Persons before his Tribunal and then upon a due consideration of his Greatness Power Majesty Righteousness Holiness of the terrour of his Glory and Soveraign Authority to enquire what the Scripture and a sense of their own Condition directs them unto as their Relief and Refuge and what Plea it becomes them to make for themselves Secret thoughts of God and our selves retired meditations the conduct of the spirit in humble supplications Death-bed preparations for an immediate appearance before God Faith and Love in exercise on Christ speak other things for the most part then many contend for 3. A clear apprehension and due sense of the Greatness of our Apostasie from God of the Depravation of our Natures thereby of the Power and Guilt of Sin of the Holiness and Severity of the Law are necessary unto a right apprehension of the Doctrine of Justification Therefore unto the Declaration of it doth the Apostle premise a large Discourse throughly to convince the minds of all that seek to be justified with a sense of these things Rom. 1.2 3. The Rules which he hath given us the Method which he prescribeth and the Ends which he designeth are those which we shall chuse to follow And He layeth it down in general That the Righteoussness of God is revealed from Faith to Faith and that the Just shall live by Faith chap. 1.17 But he declares not in particular the causes nature and way of our Justification until he hath fully evinced that all men are shut up under this state of sin and manifested how deplorable their Condition is thereby And in the Ignorance of these things in the
but also the manner of our Participation of it or its Communication unto us from Faith to Faith the Faith of God in the Revelation and our Faith in the Acceptation of it being only here concerned is an eminent Revelation Righteousness of all things should rather seem to be from Works unto Works from the Work of Grace in us to the Works of Obedience done by us as the Papists affirm No saith the Apostle it is from Faith to Faith whereof afterwards This is the general Thesis the Apostle proposeth unto Confirmation and he seems therein to exclude from Justification every thing but the Righteousness of God and the Faith of Believers And to this purpose he considers all Persons that did or might pretend unto Righteousness or seek after it and all ways and means whereby they hoped to attain unto it or whereby it might most probably be obtained declaring the failing of all persons and the insufficiency of all means as unto them for the obtaining a Righteousness of our own before God And as unto Persons 1. He considers the Gentiles with all their notions of God their Practice in Religious Worship with their Conversation thereon And from the whole of what might be observed amongst them he concludes that they neither were nor could be justified before God but that they were all and that most deservedly obnoxious unto the sentence of Death And whatever men may discourse concerning the Justification and Salvation of any without the Revelation of the Righteousness of God by the Gospel from Faith to Faith it is expresly contradictory to his whole Discourse chap. 1. from ver 19. to the End 2. He considers the Jews who enjoyed the written Law and the Priviledges wherewith it was accompanied especially that of Circumcision which was the outward Seal of Gods Covenant And on many Considerations with many Arguments he excludes them also from any possibility of attaining Justification before God by any of the Priviledges they enjoyed or their own compliance therewithall chap. 2. And both sorts he excludes distinctly from this priviledge of Righteousness before God with this one Argument That both of them sinned openly against that which they took for the Rule of their Righteousness namely the Gentiles against the Light of Nature and the Jews against the Law whence it inevitably follows that none of them could attain unto the Righteousness of their own Rule But he proceeds farther unto that which is common to them all And 3. He proves the same against all sorts of Persons whether Jews or Gentiles from the consideration of the universal depravation of nature in them all and the horrible effects that necessarily ensue thereon in the Hearts and Lives of men chap. 3. So evidencing That as they all were so it could not fall out but that all must be shut up under sin and come short of Righteousness So from Persons he proceeds to Things or Means of Righteousness And 4. Because the Law was given of God immediately as the whole and only Rule of our Obedience unto him and the works of the Law are therefore all that is required of us these may be pleaded with some pretence as those whereby we may be justified Wherefore in particular he considers the Nature Use and End of the Law manifesting its utter insufficiency to be a means of our Justification before God chap. 3.19 20. 5. It may be yet objected That the Law and its works may be thus insufficient as it is obeyed by Vnbelievers in the state of Nature without the Aids of Grace administred in the Promise but with respect unto them who are Regenerate and do believe whose Faith and Works are accepted with God it may be otherwise To obviate this Objection he giveth an Instance in two of the most eminent Believers under the Old Testament namely Abraham and David declaring that all Works whatever were excluded in and from their Justification chap. 4. On these Principles and by this Gradation he peremptorily concludes That all and every one of the Sons of men as unto any thing that is in themselves or can be done by them or be wrought in them are guilty before God obnoxious unto Death shut up under sin and have their mouths so stopped as to be deprived of all pleas in their own excuse that they had no Righteousness wherewith to appear before God and that all the ways and means whence they expected it were insufficient unto that purpose Hereon he proceeds with his Enquiry how men may be delivered from this condition and come to be justified in the sight of God And in the Resolution hereof he makes no mention of any thing in themselves but only Faith whereby we receive the Attonement That whereby we are justified he saith is the Righteousness of God which is by the Faith of Christ Jesus or that we are justified freely by Grace through the Redemption that is in him chap. 3.22 23 24 25. And not content here with this answer unto the enquiry how lost convinced sinners may come to be justified before God namely That it is by the Righteousness of God revealed from Faith to Faith by Grace by the blood of Christ as he is set forth for a Propitiation He immediately proceeds unto a positive exclusion of every thing in and of our selves that might pretend unto an Interest herein as that which is inconsistent with the Righteousness of God as revealed in the Gospel and witnessed unto by the Law and the Prophets How contrary their Scheme of Divinity is unto this Design of the Apostle and his management of it who affirm that before the Law men were justified by Obedience unto the Light of Nature and some particular Revelations made unto them in things of their own especial private concernment and that after the giving of the Law they were so by Obedience unto God according to the Directions thereof as also that the Heathen might obtain the same benefit in compliance with the Dictates of Reason cannot be contradicted by any who have not a mind to be contentious Answerable unto this Declaration of the mind of the Holy Ghost herein by the Apostle is the constant Tenour of the Scripture speaking to the same purpose The Grace of God the Promise of Mercy the free pardon of Sin the Blood of Christ his Obedience and the Righteousness of God in him rested in and received by Faith are every where asserted as the causes and means of our Justification in opposition unto any thing in our selves so expressed as it useth to express the best of our Obedience and the utmost of our personal Righteousness Wherever mention is made of the Duties Obedience and personal Righteousness of the best of men with respect unto their Justification they are all renounced by them and they betake themselves unto Soveraign Grace and Mercy alone Some places to this purpose may be recounted The Foundation of the whole is laid in the first Promise wherein the Destruction of
Faith and that not of your selves it is the Gift of God Not of Works lest any man should boast For we are his workmanship created in Christ Jesus unto Good Works which God hath before ordained that we should walk in them Ephes. 2.8 9 10. Yea doubtless and I count all things loss for the Excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having my own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Phil. 3. 8 9. Who hath saved us and called us with an holy calling not according to our Works but according unto his own purpose and Grace which was given us in Christ Jesus before the World began 2 Tim. 1.9 That being justified by his Grace we should be made Heirs according to the hope of Eternal Life Tit. 3.7 He hath once appeared in the End of the World to put away sin Heb. 9.26 28. having in himself purged our sins chap. 1.3 For by one Offering he hath perfected for ever them that are sanctified chap. 10.14 For the Blood of Jesus Christ the Son of God cleanseth us from all sin 1 Joh. 1.7 Wherefore unto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be Glory and Dominion for ever and ever Amen Rev. 1.5 6. These are some of the places which at present occur to Remembrance wherein the Scripture represents unto us the Grounds Causes and Reasons of our Acceptation with God The especial import of many of them and the Evidence of Truth that is in them will be afterwards considered Here we take only a general view of them And everything in and of our selves under any consideration whatever seems to be excluded from our Justification before God Faith alone excepted whereby we receive his Grace and the Attonement And on the other side the whole of our Acceptation with Him seems to be assigned unto Grace Mercy the Obedience and Blood of Christ in opposition unto our own Worth and Righteousness or our own Works and Obedience And I cannot but suppose that the Soul of a convinced sinner if not prepossessed with prejudice will in general not judge amiss whether of these things that are set in opposition one to the other he should betake himself unto that he may be justified But it is replyed these things are not to be understood absolutely and without Limitations Sundry Distinctions are necessary that we may come to understand the mind of the Holy Ghost and sense of the Scripture in these Ascriptions unto Grace and Exclusions of the Law our own Works and Righteousness from our Justification For 1 the Law is either the moral or the ceremonial Law the latter indeed is excluded from any place in our Justification but not the former 2 Works required by the Law are either wrought before Faith without the Aid of Grace or after believing by the help of the Holy Ghost The former are excluded from our Justification but not the latter 3 Works of Obedience wrought after Grace received may be considered either as sincere only or absolutely perfect according to what was originally required in the Covenant of Works Those of the latter sort are excluded from any place in our Justification but not those of the former 4 There is a two-fold Justification before God in this life a first and a second and we must diligently consider with respect unto whether of these Justifications any thing is spoken in the Scripture 5 Justification may be considered either as to its beginning or as unto its continuation and so it hath divers causes under these divers respects 6 Works may be considered either as Meritorious ex condigno so as their merit should arise from their own intrinsick worth or ex congruo only with respect unto the Covenant and promise of God Those of the first sort are excluded at least from the first Justification the latter may have place both in the first and second 7 Moral Causes may be of many sorts preparatory dispository meritorious conditionally efficient or only sine quibus non And we must diligently enquire in what sense under the Notion of what cause or causes our Works are excluded from our Justification and under what notions they are necessary thereunto And there is no one of these Distinctions but it needs many more to explain it which accordingly are made use of by Learned men And so specious a Colour may be put on these things when warily managed by the Art of Disputation that very few are able to discern the Ground of them or what there is of substance in that which is pleaded for and fewer yet on whether side the Truth doth lye But he who is really convinced of sin and being also sensible of what it is to enter into judgement with the Holy God enquires for himself and not for others how he may come to be accepted with him will be apt upon the consideration of all these Distinctions and Sub-distinctions wherewith they are attended to say to their Authors fecistis probe incertior sum multo quam dudum My Enquiry is how I shall come before the Lord and bow my self before the high God how shall I escape the wrath to come what shall I plead in judgment before God that I may be absolved acquitted justified where shall I have a Righteousness that will endure a Trial in his presence If I should be harnessed with a thousand of these distinctions I am afraid they would prove Thorns and Briars which he would pass through and consume The Enquiry therefore is upon the consideration of the state of the Person to be justified before mentioned and described and the proposal of the Reliefs in our Justification as now expressed whether it be the wisest and safest course for such a Person seeking to be justified before God to betake himself absolutely his whole Trust and Confidence unto Soveraign Grace and the Mediation of Christ or to have some reserve for or to place some confidence in his own Graces Duties Works and Obedience In putting this great Difference unto Vmpirage that we may not be thought to fix on a partial Arbitrator we shall refer it to one of our greatest and most learned Adversaries in this cause And he positively gives us in his Determination and Resolution in those known words In this case Propter incertitudinem propriae justitiae periculum inanis gloriae Tutissimum est fiduciam totam in sola misericordia Dei benignitate reponere Bellar. de Justificat lib. 5. cap. 7. prop. 3. By reason of the uncertainty of our own Righteousness and the danger of vain Glory it is the safest course to repose our whole Trust in the mercy and kindness or
Grace of God alone And this Determination of this important enquiry he confirmeth with two Testimonies of Scripture as he might have done it with many more But those which he thought meet to mention are not impertinent The first is Dan. 9.18 We do not present our Supplications before thee for our Righteousness but for thy great mercies And the other is that of our Saviour Luke 17.10 When you have done all these things which are commanded you say We are unprofitable Servants And after he hath confirmed his Resolution with sundry Testimonies of the Fathers he closeth his Discourse with this Dilemma Either a man hath true merits or he hath not If he hath not he is perniciously deceived when he trusteth in any thing but the mercy of God alone and seduceth himself trusting in false merits If he hath them he looseth nothing whilst he looks not to them but trusts in God alone So that whether a man have any good works or no as to his Justification before God it is best and safest for him not to have any regard unto them or put any trust in them And if this be so he might have spared all his pains he took in writing his Sophistical Books about Justification whose principal Design is to seduce the minds of men into a contrary opinion And so for ought I know they may spare their labour also without any disadvantage unto the Church of God or their own Souls who so earnestly contend for some kind of Interest or other for our own Duties and Obedience in our Justification before God seeing it will be found that they place their own whole Trust and Confidence in the Grace of God by Jesus Christ alone For to what purpose do we labour and strive with Endless Disputations Arguments and Distinctions to prefer our Duties and Obedience unto some office in our Justification before God if when we have done all we find it the safest course in our own persons to abhor our selves with Job in the presence of God to betake our selves unto Soveraign Grace and Mercy with the Publican and to place all our confidence in them through the Obedience and Blood of Christ. So died that great Emperour Charles the fifth as Thuanus gives the account of his Novissima So he reasoned with himself Se quidem indignum esse qui propriis meritis regnum caelorum obtineret Sed Dominum Deum suum qui illud duplici jure obtineat Patris haereditate Passionis merito altero contentum esse alterum sibi donare ex cujus dono illud sibi merito vendicet hacque fiducia fretus minime confundatur neque enim oleum misericordiae nisi in vase fiduciae poni hanc hominis fiduciam esse a se deficientis innitentis domino suo alioquin propriis meritis fidere non fidei esse sed perfidiae peccata deleri per Dei indulgentiam ideoque credere nos debere peccata deleri non posse nisi ab eo eui soli peccavimus in quem peccatum non cadit per quem solum nobis peecata condonentur That in himself he was altogether unworthy to obtain the Kingdom of Heaven by his own Works or Merits but that his Lord God who enjoyed it on a double Right or Title by inheritance of the Father and the merit of his own passion was contented with the one himself and freely granted unto him the other on whose free grant he laid claim thereunto and in confidence thereof he should not be confounded for the Oyl of mercy is poured only into the Vessel of Faith or Trust that this is the Trust of a man despairing in himself and resting in his Lord otherwise to trust unto his own Works or Merits is not Faith but Treachery that sins are blotted out by the mercy of God and therefore we ought to believe that our sins can be pardoned by him alone against whom alone we have sinned with whom there is no sin and by whom alone sins are forgiven This is the Faith of men when they come to dye and those who are exercised with Temptations whilst they live Some are hardened in sin and endeavour to leave this World without thoughts of another Some are stupidly ignorant who neither know nor consider what it is to appear in the presence of God and to be judged by him Some are seduced to place their confidence in merits pardons indulgences and future suffrages for the dead But such as are acquainted with God and themselves in any spiritual manner who take a view of the time that is past and approaching Eternity into which they must enter by the Judgment seat of God however they may have thought talked and disputed about their own works and Obedience looking on Christ and his Righteousness only to make up some small defects in themselves will come at last unto an universal Renuntiation of what they have been and are and betake themselves unto Christ alone for Righteousness or Salvation And in the whole ensuing Discourse I shall as little as is possible immix my self in any curious Scholastical disputes This is the substance of what is pleaded for that men should renounce all confidence in themselves and every thing that may give countenance thereunto betaking themselves unto the Grace of God by Christ alone for Righteousness and Salvation This God designeth in the Gospel 1 Cor. 1.29 30 31. and herein whatever difficulties we may meet withall in the Explication of some Propositions and Terms that belong unto the Doctrine of Justification about which men have various conceptions I doubt not of the internal concurrent suffrage of them who know any thing as they ought of God and themselves Fifthly There is in the Scripture represented unto us a Commutation between Christ and Believers as unto Sin and Righteousness that is in the imputation of their sins unto him and of his Righteousness unto them In the Improvement and Application hereof unto our own Souls no small part of the life and exercise of Faith doth consist This was taught the Church of God in offering of the Scape Goat And Aaron shall lay his hands on the head of the live Goat and confess over him all the Iniquities of the Children of Israel and all their Transgressions in all their Sins putting them on the head of the Goat And the Goat shall bear upon him all their Iniquities Levit. 16.21 22. Whether this Goat sent away with this burthen upon him did live and so was a Type of the life of Christ in his Resurrection after his Death or whether he perished in the Wilderness being cast down the precipice of a Rock by him that conveyed him away as the Jews suppose it is generally acknowledged that what was done to him and with him was only a Representation of what was done really in the Person of Jesus Christ. And Aaron did not only confess the sins of the People over the Goat but he also put them all on his
words are not so but his own ubi pudor ubi sides That which I affirmed to be a part of an evil End when and as it makes up one entire End by being mixed with sundry other things expresly mentioned is singled out as if I had denied that in any sense it might be a part of a good End in our Obedience which I never thought I never said I have spoken and written much to the contrary And yet to countenance himself in this disingenuous procedure besides many other untrue Reflections he adds that I insinuate that those whom I describe are Christians that seek Righteousness by Faith in Christ pag. 167. I must needs tell my Author that my Faith in this matter is That such works as these will have no influence in his Justification And that the principal Reason why I suppose I shall not in my progress in this Discourse take any particular notice of his exceptions either against the Truth or me next unto this consideration that they are all trite and obsolete and as to what seemeth to be of any force in them will occur unto me in other Authors from whom they are derived is that I may not have a continual occasion to declare how forgetful he hath been of all the Rules of ingenuity yea and of common honesty in his dealing with me For that which gave the occasion unto this present unpleasing digression it being no more as to the substance of it but that our sins were imputed unto Christ and that his Righteousness is imputed unto us it is that in the Faith whereof I am assured I shall live and dye though he should write twenty as learned Books against it as those which he hath already published and in what sense I do believe these things shall be afterwards declared And although I judge no man upon the Expressions that fall from him in Polemical Writings wherein on many occasions they do affront their own experience and contradict their own prayers yet as to those who understand not that blessed Commutation of Sins and Righteousness as to the substance of it which I have pleaded for and the actings of our Faith with respect thereunto I shall be bold to say That if the Gospel be hid it is hid to them that perish Sixthly We can never state our Thoughts aright in this matter unless we have a clear Apprehension of and satisfaction in the Introduction of Grace by Jesus Christ into the whole of our Relation unto God with its respect unto all parts of our Obedience There was no such thing nothing of that nature or kind in the first constitution of that Relation and Obedience by the Law of our Creation We were made in a state of immediate Relation unto God in our own persons as our Creator Preserver and Rewarder There was no mystery of Grace in the Covenant of Works No more was required unto the consummation of that state but what was given us in our Creation enabling us unto rewardable Obedience Do this and live was sole Rule of our Relation unto God There was nothing in Religion originally of that which the Gospel celebrates under the name of the Grace Kindness and Love of God whence all our favourable Relation unto God doth now proceed and whereinto it is resolved nothing of the Interposition of a Mediator with respect unto our Righteousness before God and Acceptance with him which is at present the Life and Soul of Religion the Substance of the Gospel and the Centre of all the Truths revealed in it The Introduction of these things is that which makes our Religion a mystery yea a great mystery if the Apostle may be believed 1 Tim. 3.16 All Religion at first was suited and commensurable unto Reason but being now become a mystery men for the most part are very unwilling to receive it But so it must be and unless we are restored unto our primitive Rectitude a Religion suited unto the principles of our Reason which it hath none but what answer that first state will not serve our Turns Wherefore of this Introduction of Christ and Grace in him into our Relation unto God there are no notions in the natural conceptions of our minds nor are they discoverable by Reason in the best and utmost of its exercise 1. Cor. 2.14 For before our understandings were darkened and our Reason debased by the Fall there were no such things revealed or proposed unto us yea the supposition of them is inconsistent with and contradictory unto that whole state and condition wherein we were to live to God seeing they all suppose the Entrance of sin And it is not likely that our Reason as now corrupted should be willing to embrace that which it knew nothing of in its best condition and which was inconsistent with that way of attaining happiness which was absolutely suited unto it For it hath no Faculty or Power but what it hath derived from that state And to suppose it is now of it self suited and ready to embrace such heavenly mysteries of Truth and Grace as it had no notions of nor could have in the state of Innocency is to suppose that by the Fall our Eyes were opened to know Good and Evil in the sense that the Serpent deceived our first Parents with an Expectation of Whereas therefore our Reason was given us for our only Guide in the first constitution of our Natures it is naturally unready to receive what is above it and as corrupted hath an Enmity thereunto Hence in the first open proposal of this mystery namely of the Love and Grace of God in Christ of the Introduction of a Mediator and his Righteousness into our Relation unto God in that way which God in infinite Wisdom had designed the whole of it was looked on as meer folly by the Generality of the wise and rational men of the World as the Apostle declares at large 1 Cor. ch 1. Neither was the Faith of them ever really received in the World without an Act of the Holy Ghost upon the mind in its Renovation And those who judge that there is nothing more needful to enable the mind of man to receive the mysteries of the Gospel in a due manner but the outward proposal of the Doctrine thereof do not only deny the Depravation of our Nature by the Fall but by just consequence wholly renounce that Grace whereby we are to be recovered Wherefore Reason as hath been elsewhere proved acting on and by its own innate Principles and Abilities conveyed unto it from its original state and as now corrupted is repugnant unto the whole Intoduction of Grace by Christ into our Relation unto God Rom. 8.7 An Endeavour therefore to reduce the Doctrine of the Gospel or what is declared therein concerning the hidden mystery of the Grace of God in Christ unto the principles and inclinations of the minds of men or Reason as it remains in us after the Entrance of sin under the power at least
may have and not be justified and if they have not a Faith of another kind they cannot be justified For Justification is no where ascribed unto it yea it is affirmed by the Apostle James That none can be justified by it 2. It may produce great Effects in the Minds Affections and Lives of Men although not one of them that are peculiar unto justifying Faith Yet such they may be as that those in whom they are wrought may be and ought in the Judgment of Charity to be looked on as true Believers 3. This is that Faith which may be alone We are justified by Faith alone But we are not justified by that Faith which can be alone Alone respects its influence into our Justification not its nature and existence And we absolutely deny that we can be justified by that Faith which can be alone that is without a principle of spiritual Life and universal Obedience operative in all the works of it as Duty doth require These things I have observed only to obviate that Calumny and Reproach which some endeavour to fix on the Doctrine of Justification by Faith only through the Mediation of Christ. For those who assert it must be Solifidians Antinomians and I know not what such as oppose or deny the necessity of universal Obedience or Good Works Most of them who manage it cannot but know in their own Consciences that this Charge is false But this is the way of handling Controversies with many They can aver any thing that seems to advantage the cause they plead to the great scandal of Religion If by Solifidians they mean those who believe that Faith alone is on our part the Means Instrument or Condition of which afterwards of our Justification all the Prophets and Apostles were so and were so taught to be by Jesus Christ as shall be proved If they mean those who affirm that the Faith whereby we are justified is alone separate or separable from a principle and the fruit of Holy Obedience they must find them out themselves we know nothing of them For we allow no Faith to be of the same kind or nature with that whereby we are justified but what virtually and radically contains in it universal Obedience as the effect is in the cause the fruit in the Root and which acts it self in all particular Duties according as by Rule and Circumstances they are made so to be Yea we allow no Faith to be justifying or to be of the same kind with it which is not its self and in its own nature a spiritually vital principle of Obedience and Good Works And if this be not sufficient to prevail with some not to seek for advantages by such shameful calumnies yet is it so with others to free their minds from any concernment in them For the especial nature of Justifying Faith which we enquire into the things whereby it is evidenced may be reduced unto these four Heads 1 The Causes of it on the part of God 2 What is in us previously required unto it 3 The proper Object of it 4 It s proper peculiar Acts and Effects Which shall be spoken unto so far as is necessary unto our present design 1. The Doctrine of the Causes of Faith as unto its first Original in the Divine Will and the way of its communication unto us is so large and so immixed with that of the way and manner of the operation of efficacious Grace in Conversion which I have handled elsewhere as that I shall not here insist upon it For as it cannot in a few words be spoken unto according unto its weight and worth so to engage into a full handling of it would too much divert us from our present Argument This I shall only say that from thence it may be uncontroulably evidenced That the Faith whereby we are justified is of an especial kind or nature wherein no other Faith which Justification is not inseparable from doth partake with it 2. Wherefore our first Enquiry is concerning what was proposed in the second place namely what is an our part in a way of Duty previously required thereunto or what is necessary to be found in us antecedaneously unto our Believing unto the Justification of Life And I say there is supposed in them in whom this Faith is wrought on whom it is bestowed and whose Duty it is to believe therewith the work of the Law in the Conviction of sin or Conviction of sin is a necessary Antecedent unto Justifying Faith Many have disputed what belongs hereunto and what effects it produceth in the mind that dispose the Soul unto the receiving of the Promise of the Gospel But whereas there are different Apprehensions about these effects or concomitants of Conviction in Compunction Humiliation Self-judging with sorrow for sin committed and the like as also about the Degrees of them as ordinarily pre-required unto Faith and Conversion unto God I shall speak very briefly unto them so far as they are inseparable from the Conviction asserted And I shall first consider this Conviction it self with what is essential thereunto and then the effects of it in conjunction with that temporary Faith before spoken of I shall do so not as unto their nature the knowledge whereof I take for granted but only as they have respect unto our Justification As to the first I say The work of Conviction in general whereby the Soul of man hath a practical understanding of the nature of sin its Guilt and the Punishment due unto it and is made sensible of his own interest therein both with respect unto sin original and actual with his own utter disability to deliver himself out of the state and condition wherein on the account of these things he findeth himself to be is that which we affirm to be antecedaneously necessary unto Justifying Faith that is in the Adult and of whose Justification the Word is the external means and instrument A Convinced sinner is only Subjectum capax Justificationis not that every one that is convinced is or must necessarily be justified There is not any such disposition or preparation of the subject by this Conviction its effects and consequents as that the form of Justification as the Papists speak or justifying Grace must necessarily ensue or be introduced thereon Nor is there any such preparation in it as that by virtue of any divine Compact or Promise a Person so convinced shall be pardoned and justified But as a man may believe with any kind of Faith that is not justifying such as that before mentioned without this Conviction so it is ordinarily previous and necessary so to be unto that Faith which is unto the Justification of Life The motive is not unto it that thereon a man shall be assuredly justified but that without it he cannot be so This I say is required in the Person to be justified in order of nature antecedaneously unto that Faith whereby we are justified which we shall prove with the ensuing
before described And these two Temporary Faith and Legal Conviction are the principles of all Works or Duties in Religion antecedenr unto Justification and which therefore we must deny to have in them any Causality thereof But it is granted that many Acts and Duties both internal and external will ensue on real Convictions Those that are internal may be reduced unto three Heads 1 Displicency and Sorrow that we have sinned It is impossible that any one should be really convinced of sin in the way before declared but that a dislike of sin and of himself that he hath sinned shame of it and sorrow for it will ensue thereon And it is a sufficient Evidence that he is not really convinced of sin whatever he profess or whatever confession he make whose mind is not so affected Jer. 36.24 2 Fear of punishment due to sin For Conviction respects not only the instructive and preceptive part of the Law whereby the Being and Nature of sin are discovered but the Sentence and Curse of it also whereby it is judged and condemned Gen. 4.13 14. Wherefore where fear of the punishment threatned doth not ensue no person is really convinced of sin nor hath the Law had its proper Work towards him as it is previous unto the Administration of the Gospel And whereas by Faith we fly from the wrath to come where there is not a Sense and Apprehension of that wrath as due unto us there is no Ground or Reason for our Believing 3 A desire of Deliverance from that state wherein a convinced sinner finds himself upon his Conviction is unavoidable unto him And it s naturally the first thing that Conviction works in the minds of men and that in various degrees of care fear solicitude and restlessness which from Experience and the conduct of Scripture Light have been explained by many unto the great benefit of the Church and sufficiently derided by others 2 These internal Acts of the mind will also produce sundry external Duties which may be referred unto two Heads 1 Abstinence from known sin unto the utmost of mens power For they who begin to find that it is an evil thing and a bitter that they have sinned against God cannot but endeavour a future Abstinence from it And as this hath respect unto all the former internal Acts as Causes of it so it is a peculiar exurgency of the last of them or a desire of deliverance from the state wherein such persons are For this they suppose to be the best expedient for it or at least that without which it will not be And herein usually do their Spirits act by Promises and Vows with renewed sorrow on surprisals into sin which will befall them in that condition 2 The Duties of Religious Worship in prayer and hearing of the Word with diligence in the use of the Ordinances of the Church will ensue hereon For without these they know that no deliverance is to be obtained Reformation of Life and Conversation in various degrees doth partly consist in these things and partly follow upon them And these things are always so where the Convictions of men are real and abiding But yet it must be said that they are neither severally nor joyntly though in the highest degree either necessary dispositions preparations previous congruities in a way of merit nor conditions of our Justification For 1. They are not Conditions of Justification For where one thing is the Condition of another that other thing must follow the fulfilling of that Condition Otherwise the Condition of it it is not But they may be all found where Justification doth not ensue Wherefore there is no Covenant Promise or Constitution of God making them to be such Conditions of Justification though in their own nature they may be subservient unto what is required of us with respect thereunto But a certain infallible connexion with it by virtue of any Promise or Covenant of God as it is with Faith they have not And other Condition but what is constituted and made to be so by divine compact or promise is not to be allowed For otherwise Conditions might be endlesly multiplied and all things natural as well as moral made to be so So the meat we eat may be a Condition of Justification Faith and Justification are inseparable but so are not Justification and the things we now insist upon as Experience doth evince 2. Justification may be where the outward Acts and Duties mentioned proceeding from Convictions under the conduct of temporary Faith are not For Adam was Justified without them so also were the Converts in the Acts chap. 2. For what is reported concerning them is all of it Essentially included in Conviction ver 37. And so likewise was it with the Jaylor Acts 16.30 31. And as unto many of them it is so with most that do believe Therefore they are not Conditions For a Condition suspends the Event of that whereof it is a Condition 3. They are not formal dispositions unto Justification because it consisteth not in the Introduction of any new form or inherent Quality in the Soul as hath been in part already declared and shall yet afterwards be more fully evinced Nor 4 are they moral preparations for it for being antecedent unto Faith Evangelical no man can have any design in them but only to seek for Righteousness by the Works of the Law which is no preparation unto Justification All Discoveries of the Righteousness of God with the Souls adherence unto it belong to Faith alone There is indeed a Repentance which accompanieth Faith and is included in the nature of it at least radically This is required unto our Justification But that legal Repentance which precedes Gospel Faith and is without it is neither a Disposition Preparation nor Condition of our Justification In brief The order of these things may be observed in the dealing of God with Adam as was before intimated And there are three degrees in it 1 The Opening of the Eyes of the sinner to see the filth and guilt of sin in the Sentence and Curse of the Law applied unto his Conscience Rom. 7. 9 10. This effects in the mind of the sinner the things before mentioned and puts him upon all the Duties that spring from them For Persons on their first Convictions ordinarily judge no more but that their state being evil and dangerous it is their Duty to better it and that they can or shall do so accordingly if they apply themselves thereunto But all these things as to a Protection or Deliverance from the sentence of the Law are no better then Figg-leaves and hiding 2 Ordinarily God by his Providence or in the Dispensation of the Word gives life and power unto this Work of the Law in a peculiar manner in answer unto the charge which he gave unto Adam after his Attempt to hide himself Hereby the mouth of the sinner is stopped and he becomes as throughly sensible of his Guilt before God so satisfied that
there is no Relief or Deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon 3 In this condition it is a meer Act of Soveraign Grace without any respect unto these things foregoing to call the sinner unto Believing or Faith in the Promise unto the Justification of Life This is Gods order yet so as that what precedeth his call unto Faith hath no causality thereof 3. The next thing to be enquired into is the proper Object of Justifying Faith or of true Faith in its office work and duty with respect unto our Justification And herein we must first consider what we cannot so well close withall For besides other Differences that seem to be about it which indeed are but different Explanations of the same thing for the substance there are two Opinions which are looked on as Extreams the one in an Excess and the other in Defect The first is that of the Roman Church and those who comply with them therein And this is That the Object of Justifying Faith as such is all Divine Verity all Divine Revelation whether written in the Scripture or delivered by Tradition represented unto us by the Authority of the Church In the latter part of this Description we are not at present concerned That the whole Scripture and all the parts of it and all the Truths of what sort soever they be that are contained in it are equally the Object of Faith in the discharge of its Office in our Justification is that which they maintain Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind For supposing the whole Scripture and all contained in it Laws Precepts Promises Threatnings Stories Prophesies and the like to be the Object of it and these not as containing in them things Good or Evil unto us but under this formal consideration as divinely revealed they cannot assign or allow any other Act of the mind to be required hereunto but Assent only And so confident are they herein namely That Faith is no more then an Assent unto divine Revelation as that Bellarmin in opposition unto Calvin who placed knowledge in the description of Justifying Faith affirms that it is better defined by Ignorance than by Knowledge This Description of Justifying Faith and its Object hath been so discussed and on such evident Grounds of Scripture and Reason rejected by Protestant Writers of all sorts as that it is needless to insist much upon it again Some things I shall observe in relation unto it whereby we may discover what is of Truth in what they assert and wherein it falls short thereof Neither shall I respect only them of the Roman Church who require no more to Faith or Believing but only a bare Assent of the mind unto divine Revelations but them also who place it wholly in such a firm Assent as produceth Obedience unto all divine Commands For as it doth both these as both these are included in it so unto the especial nature of it more is required It is as justifying neither a meer Assent nor any such firm degree of it as should produce such effects 1. All Faith whatever is an Act of that power of our Souls in general whereby we are able firmly to assent unto the Truth upon Testimony in things not evident unto us by Sense or Reason It is the Evidence of things not seen And all divine Faith is in general an Assent unto the Truth that is proposed unto us upon divine Testimony And hereby as it is commonly agreed it is distinguished from Opinion and moral certainty on the one hand and Science or Demonstration on the other 2. Wherefore in Justifying Faith there is an Assent unto all divine Revelation upon the Testimony of God the Revealer By no other Act of our mind wherein this is not included or supposed can we be justified not because it is not justifying but because it is not Faith This Assent I say is included in Justifying Faith And therefore we find it often spoken of in the Scripture the Instances whereof are gathered up by Bellarmin and others with respect unto other things and not restrained unto the especial promise of Grace in Christ which is that which they oppose But besides that in most places of that kind the proper Object of Faith as Justifying is included and referred ultimately unto though diversly expressed by some of its Causes or concomitant Adjuncts it is granted that we believe all divine Truth with that very Faith whereby we are justified so as that other things may well be ascribed unto it 3. On these Concessions we yet say two things 1 That the whole nature of Justifying Faith doth not consist meerly in an Assent of the mind be it never so firm and stedfast nor whatever Effects of Obedience it may produce 2 That in its Duty and Office in Justification whence it hath that especial denomination which alone we are in the Explanation of it doth not equally respect all divine Revelation as such but hath a peculiar Object proposed unto it in the Scripture And whereas both these will be immediately evinced in our description of the proper Object and Nature of Faith I shall at present oppose some few things unto this Description of them sufficient to manifest how aliene it is from the Truth 1. This Assent is an Act of the understanding only An Act of the mind with respect unto Truth evidenced unto it be it of what nature it will So we believe the worst of things and the most grievous unto us as well as the best and the most useful But Believing is an Act of the Heart which in the Scripture comprizeth all the Faculties of the Soul as one entire principle of moral and spiritual Duties With the Heart Man believeth unto Righteousness Rom. 10.10 And it is frequently described by an Act of the Will though it be not so alone But without an Act of the Will no man can believe as he ought See Joh. 5.40 Joh. 1.12 chap. 6.35 We come to Christ in an Act of the Will and let whosoever will come And to be willing is taken for to believe Psal. 110.3 and Unbelief is Disobedience Heb. 3.18 19. 2. All Divine Truth is equally the Object of this Assent It respects not the especial nature or use of any one Truth be it of what kind it will more than another nor can it do so since it regards only Divine Revelation Hence that Judas was the Traytor must have as great an influence into our Justification as that Christ died for our sins But how contrary this is unto the Scripture the Analogy of Faith and the Experience of all that believe needs neither Declaration nor Confirmation 3. This Assent unto all Divine Revelation may be true and sincere where there hath been no previous work of the Law nor any Conviction of sin No such thing is required thereunto nor are
only by works of Righteousness which men did themselves in Obedience unto the Commands of God but also by the strict observance of many Inventions of what they called the Church with an Ascription of a strange Efficacy to the same Ends unto missatical Sacrifices Sacramentals Absolutions Pennances Pilgrimages and other the like Superstitions Hereby they observed that the Consciences of men were kept in perpetual disquietments perplexities fears and bondage exclusive of that Rest Assurance and Peace with God through the Blood of Christ which the Gospel proclaims and tenders And when the Leaders of the People in that Church had observed this that indeed the ways and means which they proposed and presented would never bring the Souls of men to Rest nor give them the least Assurance of the pardon of sins they made it a part of their Doctrine that the belief of the pardon of our own sins and Assurance of the Love of God in Christ were false and pernicious For what should they else do when they knew well enough that in their way and by their propositions they were not to be attained Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this whether there be according unto and by the Gospel a state of Rest and assured Peace with God to be attained in this life And having all Advantages imaginable for the proof hereof from the very nature use and end of the Gospel from the Grace Love and Design of God in Christ from the Efficacy of his Mediation in his Oblation and Intercession they assigned these things to be the especial Object of Justifying Faith and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God through the blood of Christ as proposed in the Promises of the Gospel That is they directed the Souls of men to seek for peace with God the pardon of sin and a Right unto the Heavenly Inheritance by placing their sole Trust and Confidence in the mercy of God by Christ alone But yet withall I never read any of them I know not what others have done who affirmed that every true and sincere Believer always had a full Assurance of the Especial Love of God in Christ or of the pardon of his own sins though they plead that this the Scripture requires of them in a way of Duty and that this they ought to aim at the Attainment of And these things I shall leave as I find them unto the use of the Church For I shall not contend with any about the way and manner of expressing the Truth where the substance of it is retained That which in these things is aimed at is the Advancement and Glory of the Grace of God in Christ with the conduct of the Souls of men unto Rest and Peace with him Where this is attained or aimed at and that in the way of Truth for the substance of it variety of Apprehensions and Expressions concerning the same things may tend unto the useful exercise of the Faith and Edification of the Church Wherefore neither opposing nor rejecting what hath been delivered by others as their Judgments herein I shall propose my own thoughts concerning it not without some hopes that they may tend to communicate Light in the knowledge of the thing it self enquired into and the Reconciliation of some differences about it amongst Learned and Holy men I say therefore That the Lord Jesus Christ himself as the Ordinance of God in his work of Mediation for the Recovery and Salvation of lost sinners and as unto that End proposed in the Promise of the Gospel is the adequate proper Object of Justifying Faith or of saving Faith in its Work and Duty with respect unto our Justification The Reason why I thus state the Object of Justifying Faith is because it compleatly answers all that is ascribed unto it in the Scripture and all that the nature of it doth require What belongs unto it as Faith in general is here supposed and what is peculiar unto it as Justifying is fully expressed And a few things will serve for the Explication of the Thesis which shall afterwards be confirmed 1. The Lord Jesus Christ himself is asserted to be the proper Object of Justifying Faith For so it is required in all those Testimonies of Scripture where that Faith is declared to be our believing in him on his name our receiving of him or looking unto him whereunto the Promise of Justification and Eternal Life is annexed whereof afterwards See Joh. 1.12 chap. 3.16 36. chap. 6.29 47. chap. 7.38 chap. 15.25 Act. 10.41 Act. 13.38 39. Act. 16.31 Act. 26.18 c. 2. He is not proposed as the Object of our Faith unto the Justification of Life absolutely but as the Ordinance of God even the Father unto that end who therefore also is the immediate Object of Faith as Justifying in what respects we shall declare immediately So Justification is frequently ascribed unto Faith as peculiarly acted on him Joh. 5.24 He that believeth on him that sent me hath Everlasting Life and shall not come into Judgment but is passed from Death into Life And herein is comprized that Grace Love and Favour of God which is the principal moving cause of our Justification Rom. 3.23 24. Add hereunto Joh. 6.29 and the Object of Faith is compleat This is the Work of God that ye believe on him whom he hath sent God the Father as sending and the Son as sent that is Jesus Christ in the work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the Object of our Faith See 1 Pet. 1.21 3. That he may be the Object of our Faith whose general nature consisteth in Assent and which is the Foundation of all its other Acts He is proposed in the promises of the Gospel which I therefore place as concurring unto its compleat Object Yet do I not herein consider the Promises meerly as peculiar divine Revelations in which sense they belong unto the formal Object of Faith but as they contain propose and exhibit Christ as the Ordinance of God and the Benefits of his Mediation unto them that do believe There is an especial Assent unto the Promises of the Gospel wherein some place the nature and essence of Justifying Faith or of Faith in its Work and Duty with respect unto our Justification And so they make the Promises of the Gospel to be the proper Object of it And it cannot be but that in the Actings of Justifying Faith there is a peculiar Assent unto them Howbeit this being only an Act of the mind neither the whole nature nor the whole work of Faith can consist therein Wherefore so far as the Promises concur to the compleat Object of Faith they are considered materially also namely as they contain propose and exhibit Christ unto Believers And in that sense are they frequently affirmed in the Scripture to be the
Object of our Faith unto the Justification of Life Act. 2.39 Act. 26.6 Rom. 4.16 20. chap. 15.8 Gal. 3.16 18. Heb. 4.1 chap. 6.13 chap. 8.6 chap. 10.36 4. The End for which the Lord Christ in the Work of his Mediation is the Ordinance of God and as such proposed in the Promises of the Gospel namely the Recovery and Salvation of lost sinners belongs unto the Object of Faith as Justifying Hence the forgiveness of sin and Eternal Life are proposed in the Scripture as things that are to be believed unto Justification or as the Object of our Faith Math. 9.2 Act. 2.38 39. chap. 5.31 chap. 26.18 Rom. 3.25 chap. 4.7 8. Col. 2.13 Tit. 1.2 c. And whereas the Just is to live by his Faith and every one is to believe for himself or make an Application of the things believed unto his own behoof some from hence have affirmed the pardon of our own sins and our own Salvation to be the proper Object of Faith and indeed it doth belong thereunto when in the way and order of God and the Gospel we can attain unto it 1. Cor. 15.3 4. Gal. 2.20 Ephes. 1.6 7. Wherefore asserting the Lord Jesus Christ in the Work of his Mediation to be the Object of Faith unto Justification I include therein the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the means of communicating Christ and the benefit of his Mediation unto us And all these things are so united so intermixed in their mutual Relations and Respects so concatenated in the purpose of God and the Declaration made of his Will in the Gospel as that the Believing of any one of them doth virtually include the belief of the rest And by whom any one of them is disbelieved they frustrate and make void all the rest and so Faith it self The due Consideration of these things solveth all the Difficulties that arise about the nature of Faith either from the Scripture or from the Experience of them that believe with respect unto its Object Many things in the Scripture are we said to believe with it and by it and that unto Justification But two things are hence evident 1 That no one of them can be asserted to be the compleat adequate Object of our Faith 2 That none of them are so absolutely but as they relate unto the Lord Christ as the Ordinance of God for our Justification and Salvation And this answereth the Experience of all that do truly believe For these things being united and made inseparable in the constitution of God all of them are virtually included in every one of them 1 Some fix their Faith and Trust principally on the Grace Love and Mercy of God especially they did so under the Old Testament before the clear Revelation of Christ and his Mediation So did the Psalmist Psal. 130.34 Psal. 33.18 19. And the Publican Luke 18.13 And these are in places of the Scripture innumerable proposed as the Causes of our Justification See Rom. 3.24 Ephes. 2.4 5 6 7 8. Tit. 3.5 6 7. But this they do not absolutely but with respect unto the Redemption that is in the Blood of Christ Dan. 9.17 Nor doth the Scripture any where propose them unto us but under that consideration See Rom. 3.24 25. Ephes. 1.6 7 8. For this is the cause way and means of the communication of that Grace Love and Mercy unto us 2 Some place and fix them principally on the Lord Christ his Mediation and the Benefits thereof This the Apostle Paul proposeth frequently unto us in his own Example See Gal. 2.20 Phil. 3.8 9 10. But this they do not absolutely but with respect unto the Grace and Love of God whence it is that they are given and communicated unto us Rom. 8.32 Joh. 3.16 Ephes. 1.6 7 8. Nor are they otherwise any where proposed unto us in the Scripture as the Object of our Faith unto Justification 3 Some in a peculiar manner fix their Souls in Believing on the Promises And this is exemplified in the Instance of Abraham Gen. 15.16 Rom. 4.20 And so are they proposed in the Scripture as the Object of our Faith Act. 2.39 Rom. 4.16 Heb. 4.1 2. chap. 6.12 13. But this they do not meerly as they are Divine Revelations but as they contain and propose unto us the Lord Christ and the Benefits of his Mediation from the Grace Love and Mercy of God Hence the Apostle disputes at large in his Epistle unto the Galatians That if Justification be any way but by the Promise both the Grace of God and the death of Christ are evacuated and made of none effect And the Reason is because the Promise is nothing but the way and means of the Communication of them unto us 4 Some fix their Faith on the things themselves which they aim at namely the pardon of sin and Eternal Life And these also in the Scripture are proposed unto us as the Object of our Faith or that which we are to believe unto Justification Psal. 130.4 Act. 26.18 Tit. 1.2 But this is to be done in its proper order especially as unto the Application of them unto our own Souls For we are no where required to believe them or our own Interest in them but as they are effects of Grace and Love of God through Christ and his Mediation proposed in the Promises of the Gospel Wherefore the Belief of them is included in the Belief of these and is in order of nature antecedent thereunto And the Belief of the forgiveness of sins and Eternal Life without the due Exercise of Faith in those Causes of them is but Presumption I have therefore given the entire Object of Faith as Justifying or in its Work and Duty with respect unto our Justification in compliance with the Testimonies of the Scripture and the Experience of them that believe Allowing therefore their proper place unto the Promises and unto the Effect of all in the pardon of sins and Eternal Life that which I shall farther confirm is That the Lord Christ in the Work of his Mediation as the Ordinance of God for the Recovery and Salvation of lost sinners is the proper adequate Object of Justifying Faith And the true nature of Evangelical Faith consisteth in the Respect of the Heart which we shall immediately describe unto the Love Grace and Wisdom of God with the Mediation of Christ in his Obedience with the Sacrifice Satisfaction and Attonement for sin which he made by his Blood These things are impiously opposed by some as inconsistent For the second Head of the Socinian Impiety is That the Grace of God and Satisfaction of Christ are opposite and inconsistent so as that if we allow of the one we must deny the other But as these things are so proposed in the Scripture as that without granting them both neither can be believed so Faith which respects them as subordinate namely the Mediation of
Christ unto the Grace of God that fixeth it self on the Lord Christ and that Redemption which is in his blood as the Ordinance of God the Effect of his Wisdom Grace and Love finds rest in both and in nothing else For the proof of the Assertion I need not labour in it it being not only abundantly declared in the Scripture but that which contains in it a principal part of the Design and Substance of the Gospel I shall therefore only refer unto some of the Places wherein it is taught or the Testimonies that are given unto it The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins Whereunto we may add Ephes. 1.6 7. He hath made us accepted in the Beloved in whom we have Redemption through his Blood according to the Riches of his Grace That whereby we are justified is the especial Object of our Faith unto Justification But this is the Lord Christ in the Work of his Mediation For we are justified by the Redemption that is in Jesus Christ for in him we have Redemption through his Blood even the forgiveness of sin Christ as a Propitiation is the Cause of our Justification and the Object of our Faith or we attain it by Faith in his Blood But this is so under this formal Consideration as he is the Ordinance of God for that End appointed given proposed set forth from and by the Grace Wisdom and Love of God God set him forth to be a Propitiation He makes us accepted in the Beloved We have Redemption in his Blood according to the Riches of his Grace whereby he makes us accepted in the Beloved And herein he abounds towards us in all wisdom Ephes. 1.8 This therefore is that which the Gospel proposeth unto us as the especial Object of our Faith unto the Justification of Life But we may also in the same manner confirm the several parts of the Assertion distinctly 1. The Lord Jesus Christ as proposed in the Promise of the Gospel is the peculiar Object of Faith unto Justification There are three sorts of Testimonies whereby this is confirmed 1. Those wherein it is positively asserted As Act. 10.41 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive the Remission of sins Christ believed in as the means and cause of the Remission of sins is that which all the Prophets give witness unto Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved It is the Answer of the Apostles unto the Jaylors enquiry Sirs What must I do to be saved His Duty in Believing and the Object of it the Lord Jesus Christ is what they return thereunto Act. 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given unto men whereby we must be saved That which is proposed unto us as the only way and means of our Justification and Salvation and that in opposition unto all other ways is the Object of Faith unto our Justification But this is Christ alone exclusively unto all other things This is testified unto by Moses and the Prophets the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone for Life and Salvation Luke 24.25 26 27. 2. All those wherein Justifying Faith is affirmed to be our Believing in him or Believing on his name which are multiplied Joh. 1.12 He gave power to them to become the Sons of God who believed on his name chap. 3.16 That whosoever believeth in him should not perish but have Everlasting Life ver 36. He that believeth on the Son hath Everlasting Life chap. 6.29 This is the work of God that ye believe on him whom he hath sent ver 47. He that believeth on me hath Everlasting Life chap. 7.38 He that believeth on me out of his Belly shall flow Rivers of Living Water So chap. 9.35 36 37. chap. 11.25 Act. 26.18 That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me 1 Pet. 2.6 7. In all which places and many other we are not only directed to place and affix our Faith on him but the Effect of Justification is ascribed thereunto So expresly Act. 13.38 39. which is what we design to prove 3. Those which give us such a description of the Acts of Faith as make him the direct and proper Object of it Such are they wherein it is called a receiving of him Joh. 1.12 To as many as received him Col. 2.6 As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it And it is represented their looking unto the Brazen Serpent when it was lifted up who were stung by fiery Serpents Joh. 3.14 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners ready otherwise to perish do look unto Christ as he was made a Propitiation for their sins and who so do shall not perish but have Everlasting Life He is therefore the Object of our Faith 2 ly He is so as he is the Ordinance of God unto this End which consideration is not to be separated from our Faith in him And this also is confirmed by several sorts of Testimonies 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation whence they become or God in them the supream Efficient Cause of our Justification Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have Everlasting Life So Rom. 5.8 1 Joh. 4.9 10. Being justified freely by his Grace through the Redemption that is in Christ Rom. 3.23 Ephes. 1.6 7 8. This the Lord Christ directs our Faith unto continually referring all unto him that sent him and whose Will be came to do Heb. 10.5 2. All those wherein God is said to set forth and propose Christ and to make him be for us and unto us what he is so unto the Justification of Life Rom. 3.25 Whom God hath proposed to be a Propitiation 1. Cor. 1.30 Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Act. 5.35 c. Wherefore in the acting of Faith in Christ unto Justification we can no otherwise consider him but as the Ordinance of God to that End he brings nothing unto us does nothing for us but what God appointed designed and made him to be
And this must diligently be considered that by our regard by Faith unto the Blood the Sacrifice the Satisfaction of Christ we take off nothing from the free Grace Favour and Love of God 3. All those wherein the Wisdom of God in the contrivance of this way of Justification and Salvation is proposed unto us Ephes. 1.7 8. In whom we have Redemption through his blood the forgiveness of sins according to the Riches of his Grace wherein he hath abounded towards us in all Wisdom and Vnderstanding See chap. 3.10 11. 1 Cor. 1.24 The whole is comprized in that of the Apostle God was in Christ reconciling the World unto himself not imputing their Trespasses unto them 2 Cor. 5.19 All that is done in our Reconciliation unto God as unto the pardon of our sins and Acceptance with him unto Life was by the presence of God in his Grace Wisdom and Power in Christ designing and effecting of it Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life is considered as the Ordinance of God unto that End Hence the Love the Grace and the Wisdom of God in the sending and giving of him are comprised in that Object and not only the Actings of God in Christ towards us but all his Actings towards the Person of Christ himself unto the same End belong thereunto So as unto his Death God set him forth to be a Propitiation Rom. 3.24 He spared him not but delivered him up for us all Rom. 8.32 And therein laid all our sins upon him Isa. 53.6 So he was raised for our Justification Rom. 4.25 And our Faith is in God who raised him from the dead Rom. 10.9 And in his Exaltation Act. 5.31 Which things compleat the record that God hath given of his Son 1 Joh. 5.10 11 12. The whole is confirmed by the Exercise of Faith in prayer which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father Eph. 2.18 Our coming through him unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 4.15 16. and through him as both an High Priest and Sacrifice Heb. 10.19 20 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 This answereth the Experience of all who know what it is to pray We come therein in the name of Christ by him through his Mediation unto God even the Father to be through his Grace Love and Mercy made partakers of what he hath designed and promised to communicate unto poor sinners by him And this represents the compleat Object of our Faith The due Consideration of these things will reconcile and reduce into a perfect Harmony whatever is spoken in the Scripture concerning the Object of Justifying Faith or what we are said to believe therewith For whereas this is affirmed of sundry things distinctly they can none of them be supposed to be the entire adequate Object of Faith But consider them all in their Relation unto Christ and they have all of them their proper place therein namely the Grace of God which is the Cause the pardon of sin which is the Effect and the Promises of the Gospel which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us The Reader may be pleased to take notice that I do in this place not only neglect but despise the late Attempt of some to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel exclusively unto them and that not only as what is noisome and impious in it self but as that also which hath not yet been endeavoured to be proved with any Appearance of Learning Argument or Sobriety CHAP. II. The Nature of Justifying Faith THat which we shall now enquire into is the Nature of Justifying Faith or of Faith in that Act and Exercise of it whereby we are justified or whereon Justification according unto Gods Ordination and Promise doth ensue And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it as it is sincere Faith in general as also of what is required previously thereunto as unto its especial Nature Work and Duty in our Justification For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture wherein the Rule of our Duty is prescribed that any one doth or can truly believe with Faith unto Justification in whom the Work of Conviction before described hath not been wrought All Descriptions or Definitions of Faith that have not a respect thereunto are but vain speculations And hence some do give us such Definitions of Faith as it is hard to conceive that they ever asked of themselves what they do in their Believing on Jesus Christ for Life and Salvation The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel as proceeding from the Grace Wisdom and Love of God with its Acquiescency therein as unto its own Concernment and Condition There needs no more for the Explanation of this Declaration of the Nature of Faith than what we have before proved concerning its Object and what may seem wanting thereunto will be fully supplied in the ensuing Confirmation of it The Lord Christ and his Mediation as the Ordinance of God for the Recovery Life and Salvation of sinners is supposed as the Object of this Faith And they are all considered as an Effect of Wisdom Grace Authority and Love of God with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office Hereunto he constantly refers all that he did and suffered with all the Benefits redounding unto the Church thereby Hence as we observed before sometimes the Grace or Love or especial Mercy of God sometimes his actings in or towards the Lord Christ himself in sending him giving him up unto Death and raising him from the dead are proposed as the Object of our Faith unto Justification But they are so always with respect unto his Obedience and the Atonement that he made for sin Neither are they so altogether absolutely considered but as proposed in the Promises of the Gospel Hence a sincere Assent unto the divine Veracity in those Promises is included in this Approbation What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads 1 The Declaration of its contrary or the nature of privative unbelief upon the proposal of the Gospel For these things do mutually illustrate one another 2 The Declaration of the Design and End of God in and
that which might be more safely trusted unto as more according unto the mind of God and unto his Glory So did the Jews generally the frame of whose minds the Apostle represents Rom. 10.3 4. And many of them assented unto the Doctrine of the Gospel in general as true howbeit they liked it not in their Hearts as the best way of Justification and Salvation but sought for them by the works of the Law Wherefore Vnbelief in its formal nature consists in the want of a spiritual discerning and Approbation of the way of salvation by Jesus Christ as an Effect of the infinite Wisdom Goodness and Love of God For where these are the Soul of a convinced sinner cannot but embrace it and adhere unto it Hence also all Acquiescency in this Way and Trust and Confidence in committing the Soul unto it or unto God in it and by it without which whatever is pretended of Believing is but a shadow of Faith is impossible unto such persons For they want the foundation whereon alone they can be built And the consideration hereof doth sufficiently manifest wherein the nature of true Evangelical Faith doth consist 2. The Design of God in and by the Gospel with the Work and Office of Faith with respect thereunto farther confirms the Description given of it That which God designeth herein in the first place is not the Justification and Salvation of sinners His utmost compleat End in all his Counsels is his own Glory he doth all things for himself nor can he who is infinite do otherwise But in an especial manner he expresseth this concerning this way of Salvation by Jesus Christ. Particularly He designed herein the Glory of his Righteousness To declare his Righteousness Rom. 3.25 Of his Love God so loved the world Joh. 3.16 Herein we perceive the Love of God that he laid down his life for us 1 Joh. 3.16 Of his Grace accepted to the praise of the Glory of his Grace Ephes. 1.5 6. Of his Wisdom Christ Crucified the Wisdom of God 1 Cor. 1.24 might be known by the Church the manifold wisdom of God Ephes. 3.10 Of his Power It is the Power of God unto Salvation Rom. 1.16 Of his Faithfulness Rom. 4.16 For God designed herein not only the Reparation of all that Glory whose Declaration was impeached and obscured by the Entrance of sin but also a farther Exaltation and more eminent Manifestation of it as unto the Degrees of its Exaltation and some especial Instances before concealed Ephes. 3.9 And all this is called the Glory of God in the face of Jesus Christ whereof Faith is the beholding 2 Cor. 4.6 3. This being the principal Design of God in the way of Justification and Salvation by Christ proposed in the Gospel that which on our part is required unto a participation of the Benefits of it is the Ascription of that Glory unto God which he designs so to Exalt The Acknowledgment of all these glorious properties of the Divine Nature as manifested in the provision and proposition of this way of life Righteousness and Salvation with an Approbation of the way it self as an effect of them and that which is safely to be trusted unto is that which is required of us and this is Faith or Believing Being strong in Faith he gave Glory to God Rom. 4.22 And this is in the nature of the weakest degree of sincere Faith And no other Grace Work or Duty is suited hereunto or firstly and directly of that tendency but only consequentially and in the way of Gratitude And although I cannot wholly Assent unto him who affirms that Faith in the Epistles of Paul is nothing but Existimatio magnifice sentiens de Dei Potentia Justitia Bonitate si quid promiserit in eo praestando constantia because it is too general and not limited unto the way of Salvation by Christ his Elect in whom he will be glorified yet hath it much of the Nature of Faith in it Wherefore I say that hence we may both learn the Nature of Faith and whence it is that Faith alone is required unto our Justification The Reason of it is because this is that Grace or Duty alone whereby we do or can give unto God that Glory which he designeth to manifest and exalt in and by Jesus Christ. This only Faith is suited unto and this it is to believe Faith in the sense we enquire after is the Hearts Approbation of and consent unto the way of Life and Salvation of sinners by Jesus Christ as that wherein the Glory of the Righteousness Wisdom Grace Love and Mercy of God is exalted the praise whereof it ascribes unto him and resteth in it as unto the Ends of it namely Justification Life and Salvation It is to give Glory to God Rom. 4.20 to behold his Glory as in a Glass or the Gospel wherein it is represented unto us 2 Cor. 3.18 To have in our Hearts the Light of the Knowledge of the Glory of God in the Face of Jesus Christ 2 Cor. 4.6 The contrary whereunto makes God a liar and thereby despoileth him of the Glory of all those holy properties which he this way designed to manifest 1 Joh. 5.10 And if I mistake not this is that which the Experience of them that truly believe when they are out of the Heats of Disputation will give Testimony unto 4. To understand the Nature of Justifying Faith aright on the Act and Exercise of saving Faith in order unto our Justification which are properly enquired after we must consider the order of it first the things which are necessarily previous thereunto and then what it is to believe with respect unto them As 1. The state of a Convinced sinner who is the only Subjectum capax Justificationis This hath been spoken unto already and the necessity of its precedency unto the orderly proposal and receiving of Evangelical Righteousness unto Justification demonstrated If we lose a respect hereunto we lose our best Guide towards the Discovery of the Nature of Faith Let no man think to understand the Gospel who knoweth nothing of the Law Gods constitution and the nature of the things themselves have given the Law the precedency with respect unto sinners for by the Law is the knowledge of sin And Gospel Faith is the Souls acting according to the mind of God for deliverance from that state and condition which it is cast under by the Law And all those Descriptions of Faith which abound in the Writings of Learned men which do not at least include in them a virtual respect unto this state and condition or the Work of the Law on the Consciences of sinners are all of them vain speculations There is nothing in this whole Doctrine that I will more firmly adhere unto than the necessity of the Convictions mentioned previous unto true Believing without which not one line of it can be understood aright and men do but beat the Air in their contentions about it See Rom. 3.21 22
unto Believing is 1 convinced of sin and exposed unto wrath 2 Hath nothing else to trust unto for Help and Relief 3 Doth actually renounce all other things that tender themselves unto that End and therefore without some Act of Trust the Soul must lye under actual Despair which is utterly inconsistent with Faith or the Choice and Approbation of the way of Salvation before described 5. The most frequent Declaration of the Nature of Faith in the Scripture especially in the Old Testament is by this Trust and that because it is that Act of it which composeth the Soul and brings it unto all the Rest it can attain For all our Rest in this world is from Trust in God And the especial Object of this Trust so far as it belongs unto the Nature of that Faith whereby we are Justified is God in Christ reconciling the World unto himself For this is respected where his Goodness his Mercy his Grace his Name his Faithfulness his Power are expressed or any of them as that which it doth immediately rely upon For they are no way the Object of our Trust nor can be but on the account of the Covenant which is confirmed and ratified in and by the Blood of Christ alone Whether this Trust or Confidence shall be esteemed of the Essence of Faith or as that which on the first fruit and working of it we are found in the exercise of we need not positively determine I place it therefore as that which belongs unto Justifying Faith and is inseparable from it For if all we have spoken before concerning Faith may be comprised under the notion of a firm Assent and Perswasion yet it cannot be so if any such Assent be conceiveable exclusive of this Trust. This Trust is that whereof many Divines do make special mercy to be the peculiar Object and that especial mercy to be such as to include in it the pardon of our own sins This by their Adversaries is fiercely opposed and that on such Grounds as manifest that they do not believe that there is any such state attainable in this Life and that if there were it would not be of any use unto us but rather be a means of security and negligence in our Duty wherein they betray how great is the Ignorance of these things in their own Minds But Mercy may be said to be Especial two ways 1 In it self and in opposition unto common mercy 2 With respect unto him that believes In the first sense Especial mercy is the Object of Faith as Justifying For no more is intended by it but the Grace of God setting forth Christ to be a propitiation through Faith in his Blood Rom. 3.23 24. And Faith in this Especial mercy is that which the Apostle calls our Receiving of the Atonement Rom. 5.11 That is our Approbation of it and Adherence unto it as the great Effect of Divine Wisdom Goodness Faithfulness Love and Grace which will therefore never fail them who put their Trust in it In the latter sense it is looked on as the pardon of our own sins in particular the especial mercy of God unto our Souls That this is the Object of Justifying Faith That a man is bound to believe this in order of Nature antecedent unto his Justification I do deny neither yet do I know of any Testimony or safe Experience whereby it may be confirmed But yet for any to deny that an undeceiving belief hereof is to be attained in this life or that it is our duty to believe the pardon of our own sins and the especial Love of God in Christ in the order and method of our duty and priviledges limited and determined in the Gospel so as to come to the full assurance of them though I will not deny but that Peace with God which is inseparable from Justification may be without them seem not to be much acquainted with the Design of God in the Gospel the Efficacy of the Sacrifice of Christ the Nature and Work of Faith or their own Duty nor the professed Experience of Believers recorded in the Scripture See Rom. 5.1 2 3 4 5. Heb. 10.2 10 21 20. Psal. 46.1 2. Psal. 138.7 8. c. Yet it is granted that all these things are rather fruits or effects of Faith as under Exercise and Improvement than of the Essence of it as it is the Instrument in our Justification And the Trust before mentioned which is either Essential to Justifying Faith or inseparable from it is excellently expressed by Bernard De Evangel Ser. 3. Tria considero in quibus tota mea spes consistit charitatem adoptionis veritatem promissionis potestatem redditionis Murmuret jam quantum voluerit insipiens cogitatio mea dicens Quis enim es tu quanta est illa gloria quibusve meritis hanc obtinere speras ego fiducialiter respondebo Scio cui credidi certus sum quia in charitate adoptavit me quia verax in promissione quia potens in exhibitione licet enim ei facere quod voluerit Hic est funiculus triplex qui difficulter rumpitur quem nobis ex patria nostra in hanc terram usque demissum firmiter obsecro teneamus ipse nos sublevet ipse nos trahat pertrahat usque ad conspectum gloriae magni Dei qui est benedictus in secula Concerning this Faith and Trust it is earnestly pleaded by many that Obedience is included in it But as to the way and manner thereof they variously express themselves Socinus and those who follow him absolutely do make Obedience to be the Essential form of Faith which is denied by Episcopius The Papists distinguish between Faith informed and Faith formed by Charity which comes to the same purpose For both are built on this supposition that there may be true Evangelical Faith that which is required as our Duty and consequently is accepted of God that may contain all in it which is comprised in the name and duty of Faith that may be without Charity or Obedience and so be useless For the Socinians do not make Obedience to be the Essence of Faith absolutely but as it justifieth And so they plead unto this purpose that Faith without works is dead But to suppose that a dead Faith or that Faith which is dead is that Faith which is required of us in the Gospel in the way of Duty is a monstrous Imagination Others plead for Obedience Charity the Love of God to be included in the Nature of Faith but plead not directly that this Obedience is the form of Faith but that which belongs unto the perfection of it as it is justifying Neither yet do they say that by this Obedience a continued course of Works and Obedience as though that were necessary unto our first Justification is required but only a sincere active purpose of Obedience and thereon as the manner of our days is load them with reproaches who are otherwise minded if they knew who they
were For how impossible it is according unto their principles who believe Justification by Faith alone that justifying Faith should be without a sincere purpose of Heart to obey God in all things I shall briefly declare For 1 They believe that Faith is not of our selves it is the Gift of God yea that it is a Grace wrought in the Hearts of men by the exceeding greatness of his Power And to suppose such a Grace dead unactive unfruitful not operative unto the Great End of the Glory of God and the transforming of the Souls of them that receive it into his Image is a Reflection on the Wisdom Goodness and Love of God himself 2 That this Grace is in them a principle of spiritual Life which in the habit of it as resident in the Heart is not really distinguished from that of all other Grace whereby we live to God So that there should be Faith habitually in the Heart I mean that Evangelical Faith we enquire after or actually exercised where there is not an habit of all other Graces is utterly impossible Neither is it possible that there should be any Exercise of this Faith unto Justification but where the mind is prepared disposed and determined unto universal Obedience And therefore 3 It is denied that any Faith Trust or Confidence which may be imagined so as to be absolutely separable from and have its whole nature consistent with the absence of all other Graces is that Faith which is the especial Gift of God and which in the Gospel is required of us in a way of Duty And whereas some have said That Men may believe and place their firm Trust in Christ for Life and Salvation and yet not be justified it is a position so destructive unto the Gospel and so full of scandal unto all pious Souls and contains such an express denial of the Record that God hath given concerning his Son Jesus Christ as I wonder that any person of Sobriety and Learning should be surprised unto it And whereas they plead the Experience of multitudes who profess this firm Faith and Confidence in Christ and yet are not justified it is true indeed but nothing unto their purpose For whatever they profess not only not one of them do so in the sight and judgment of God where this matter is to be tried but it is no difficult matter to evict them of the folly and falseness of this profession by the Light and Rule of the Gospel even in their own Consciences if they would attend unto Instruction Wherefore we say the Faith whereby we are justified is such as is not found in any but those who are made partakers of the Holy Ghost and by him united unto Christ whose Nature is renewed and in whom there is a principle of all Grace and purpose of Obedience Only we say it is not any other Grace as Charity and the like nor any Obedience that gives life and form unto this Faith but it is this Faith that gives life and efficacy unto all other Graces and form unto all Evangelical Obedience Neither doth any thing hence accrue unto our Adversaries who would have all those Graces which are in their Root and Principle at least present in all that are to be justified to have the same influence unto our Justification as Faith hath or that we are said to be justified by Faith alone and in Explication of it in answer unto the Reproaches of the Romanists do say we are justified by Faith alone but not by that Faith which is alone that we intend by Faith all other Graces and Obedience also For besides that the nature of no other Grace is capable of that Office which is assigned unto Faith in our Justification nor can be assumed into a society in operation with it namely to receive Christ and the promises of life by him and to give Glory unto God on their Account so when they can give us any Testimony of Scripture assigning our Justification unto any other Grace or all Graces together or all the Fruits of them so as it is assigned unto Faith they shall be attended unto And this in particular is to be affirmed of Repentance concerning which it is most vehemently urged that it is of the same necessity unto our Justification as Faith is For this they say is easily proved from Testimonies of Scripture innumerable which call all men to Repentance that will be saved especially those two eminent places are insisted on Act. 2.38 39. chap. 3.16 but that which they have to prove is not that it is of the same necessity with Faith unto them that are to be justified but that it is of the same use with Faith in their Justification Baptism in that place of the Apostle Act. 2.38 39. is joined with Faith no less than Repentance And in other places it is expresly put into the same condition Hence most of the Antients concluded that it was no less necessary unto Salvation than Faith or Repentance it self Yet never did any of them assign it the same use in Justification with Faith But it is pleaded whatever is a necessary condition of the new Covenant is also a necessary Condition of Justification For otherwise a man might be justified and continuing in his justified estate not be saved for want of that necessary condition For by a necessary Condition of the new Covenant they understand that without which a man cannot be saved But of this Nature is Repentance as well as Faith and so is equally a condition of our Justification The Ambiguity of the signification of the word Condition doth cast much disorder on the present enquiry in the Discourses of some men But to pass it by at present I say final perseverance is a necessary condition of the New Covenant wherefore by this Rule it is also of Justification They say some things are Conditions absolutely such as are Faith and Repentance and a purpose of Obedience some are so on some supposition only namely that a mans life be continued in this world such is a course in Obedience and Good Works and Perseverance unto the End Wherefore I say then that on supposition that a man lives in this World perseverance unto the End is a necessary Condition of his Justification And if so no man can be justified whilst he is in this World For a Condition doth suspend that whereof it is a Condition from Existence until it be accomplished It is then to no purpose to dispute any longer about Justification if indeed no man is nor can be justified in this life But how contrary this is to Scripture and Experience is known If it be said that final perseverance which is so express a Condition of Salvation in the New Covenant is not indeed the Condition of our first Justification but it is the Condition of the Continuation of our Justification then they yield up their grand position that whatever is a necessary Condition of the New Covenant is a
necessary Condition of Justification for it is that which they call the first Justification alone which we treat about And that the Continuation of our Justification depends solely on the same causes with our Justification it self shall be afterwards declared But it is not yet proved nor ever will be that whatever is required in them that are to be justified is a Condition whereon their Justification is immediately suspended We allow that alone to be a Condition of Justification which hath an influence of causality thereunto though it be but the causality of an Instrument This we ascribe unto Faith alone And because we do so it is pleaded that we ascribe more in our Justification unto our selves than they do by whom we are opposed For we ascribe the efficiency of an Instrument herein unto our own Faith when they say only that it is a Condition or Causa sine qua non of our Justification But I judge that grave and wise men ought not to give so much to the defence of the Cause they have undertaken seeing they cannot but know indeed the contrary For after they have given the specious name of a Condition and a Causa sine qua non unto Faith they immediately take all other Graces and Works of Obedience into the same state with it and the same use in Justification and after this seeming Gold hath been cast for a while into the fire of Disputation there comes out the Calf of a personal inherent Righteousness whereby Men are justified before God virtute foederis Evangelici for as for the Righteousness of Christ to be imputed unto us it is gone into Heaven and they know not what is become of it Having given this brief Declaration of the Nature of Justifying Faith and the Acts of it as I suppose sufficient unto my present Design I shall not trouble my self to give an accurate Definition of it What are my Thoughts concerning it will be better understood by what hath been spoken than by any precise definition I can give And the Truth is definitions of Justifying Faith have been so multiplied by Learned Men and in so great variety and such a manifest inconsistency among some of them that they have been of no advantage unto the Truth but occasions of new Controversies and Divisions whilst every one hath laboured to defend the Accuracy of his own Definition when yet it may be difficult for a true Believer to find any thing compliant with his own Experience in them which kind of Definitions in these things I have no esteem for I know no man that hath laboured in this Argument about the Nature of Faith more than Doctor Jackson yet when he hath done all he gives us a definition of Justifying Faith which I know few that will subscribe unto yet is it in the main scope of it both pious and sound For he tells us Here at length we may define the Faith by which the just do live to be a firm and constant Adherence unto the mercies and loving kindness of the Lord or generally unto the spiritual food exhibited in his Sacred Word as much better than this Life it self and all the Contentments it is capable of grounded on a taste or relish of their sweetness wrought in the Soul or Heart of a Man by the spirit of Christ. Whereunto he adds The terms for the most part are the Prophet Davids not metaphorical as some may fancy much less equivocal but proper and homogeneal to the subject defined Tom. 1. Book 4. chap. 9. For the lively Scriptural Expressions of Faith by receiving of Christ leaning on him rolling our selves or our burden on him tasting how gracious the Lord is and the like which of late have been reproached yea blasphemed by many I may have occasion to speak of them afterwards as also to manifest that they convey a better understanding of the Nature Work and Object of Justifying Faith unto the minds of men spiritually enlightened than the most accurate Definitions that many pretend unto some whereof are destructive and exclusive of them all CHAP. III. The Vse of Faith in Justification It s especial Object farther cleared THe Description before given of Justifying Faith doth sufficiently manifest of what Vse it is in Justification Nor shall I in general add much unto what may be thence observed unto that purpose But whereas this Vse of it hath been expressed with some variety and several ways of it asserted inconsistent with one another they must be considered in our passage And I shall do it with all brevity possible for these things lead not in any part of the Controversie about the Nature of Justification but are meerly subservient unto other Conceptions concerning it When Men have fixed their Apprehensions about the principal matters in Controversie they express what concerneth the Vse of Faith in an Accommodation thereunto Supposing such to be the Nature of Justification as they assert it must be granted that the Vse of Faith therein must be what they plead for And if what is peculiar unto any in the substance of the Doctrine be disproved they cannot deny but that their Notions about the Vse of Faith do fall unto the Ground Thus is it with all who affirm Faith to be either the Instrument or the Condition or the Causa sine qua non or the preparation and disposition of the Subject or a meritorious cause by way of condecency or congruity in and of our Justification For all these notions of the Vse of Faith are suited and accommodated unto the Opinions of Men concerning the nature and principal causes of Justification Neither can any Trial or Determination be made as unto their Truth and Propriety but upon a previous Judgment concerning those causes and the whole Nature of Justification it self Whereas therefore it were vain and endless to plead the principal matter in Controversie upon every thing that occasionally belongs unto it and so by the Title unto the whole Inheritance on every Cottage that is built on the premises I shall briefly speak unto these various Conceptions about the Vse of Faith in our Justification rather to find out and give an understanding of what is intended by them than to argue about their Truth and Propriety which depends on that wherein the substance of the Controversie doth consist Protestant Divines until of late have unanimously affirmed Faith to be the instrumental cause of our Justification So it is expressed to be in many of the publick Confessions of their Churches This Notion of theirs concerning the Nature and Vse of Faith was from the first opposed by those of the Roman Church Afterwards it was denied also by the Socinians as either false or improper Socin Miscellnn Smalcius adv Frantz disput 4 Schlicting adver Meisner de Justificat And of late this expression is disliked by some among our selves wherein they follow Episcopius Curcellius and others of that way Those who are sober and moderate do rather decline
produce the effect of Justification by a physical operation nor can do so it being a pure Soveraign Act of God nor is morally any way meritorious thereof nor doth dispose the subject wherein it is unto the Introduction of an inherent formal cause of Justification there being no such thing in rerum natura nor hath any other Physical or moral respect unto the effect of Justification but what ariseth meerly from the constitution and appointment of God there is no Colour of Reason from the Instrumentality of Faith asserted to ascribe the Effect of Justification unto any but unto the principal efficient cause which is God alone and from whom it proceedeth in a way of free and soveraign Grace disposing the Order of things and the Relation of them one unto another as seemeth good unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 25. It is therefore the Ordinance of God prescribing our duty that we may be justified freely by his Grace having its use and operation towards that End after the manner of an Instrument as we shall see farther immediately Wherefore so far as I can discern they contribute nothing unto the real understanding of this Truth who deny Faith to be the instrumental cause of our Justification and on other Grounds assert it to be the Condition thereof unless they can prove that this is a more natural exposition of those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first thing to be enquired after For all that we do in this matter is but to endeavour a right understanding of Scripture propositions and expressions unless we intend to wander extra oleas and lose our selves in a maze of uncertain conjectures Secondly They designed to declare the use of Faith in Justification expressed in the Scripture by apprehending and receiving of Christ or his Righteousness and Remission of sins thereby The words whereby this use of Faith in our Justification is expressed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the constant use of them in the Scripture is to take or receive what is offered tendered given or granted unto us or to apprehend and lay hold of any thing thereby to make it our own as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense Heb. 2.16 So are we said by Faith to receive Christ Joh. 1.12 Col. 2.6 The Abundance of Grace and the Gift of Righteousness Rom. 5.17 The word of Promise Act. 2.41 The word of God Act. 8.14 1 Thes. 1.6 chap. 2.13 The Atonement made by the blood of Christ Rom. 5.11 The forgiveness of sins Act. 10.43 chap. 26.18 The Promise of the spirit Gal. 3.14 The Promises Heb. 9.15 There is therefore nothing that concurreth unto our Justification but we receive it by Faith And unbelief is expressed by not receiving Joh. 1.11 chap. 3.11 chap. 12.48 chap. 14.17 Wherefore the Object of Faith in our Justification that whereby we are justified is tendered granted and given unto us of God the use of Faith being to lay hold upon it to receive it so as that it may be our own What we receive of outward things that are so given unto us we do it by our hand which therefore is the instrument of that reception that whereby we apprehend or lay hold of any thing to appropriate it unto our selves and that because this is the peculiar Office which by nature it is assigned unto among all the members of the body Other Vses it hath and other members on other Accounts may be as useful unto the body as it but it alone is the instrument of receiving and apprehending that which being given is to be made our own and to abide with us Whereas therefore the Righteousness wherewith we are justified is the Gift of God which is tendred unto us in the Promise of the Gospel the Use and Office of Faith being to receive apprehend or lay hold of and appropriate this Righteousness I know not how it can be better expressed than by an Instrument nor by what notion of it more light of understanding may be conveyed unto our minds Some may suppose other Notions are meet to express it by on other Accounts and it may be so with respect unto other uses of it But the sole present Enquiry is how it shall be declared as that which receiveth Christ the Atonement the Gift of Righteousness which will prove its only use in our Justification He that can better express this than by an Instrument ordained of God unto this End all whose use depends on that Ordination of God will deserve well of the Truth It is true that all those who place the formal Cause or Reason of our Justification in our selves or our inherent Righteousness and so either directly or by just consequence deny all Imputation of the Righteousness of Christ unto our Justification are not capable of admitting Faith to be an Instrument in this work nor are pressed with this consideration For they acknowledge not that we receive a Righteousness which is not our own by way of Gift whereby we are justified and so cannot allow of any Instrument whereby it should be received The Righteousness it self being as they phrase it putative imaginary a chimaera a fiction it can have no real accidents nothing that can be really predicated concerning it Wherefore as was said at the Entrance of this Discourse the Truth and Propriety of this declaration of the Vse of Faith in our Justification by an Instrumental cause depends on the substance of the Doctrine it self concerning the nature and principal causes of it with which they must stand or fall If we are justified through the Imputation of the Righteousness of Christ which Faith alone apprehends and receives it will not be denied but that it is rightly enough placed as the Instrumental cause of our Justification And if we are justified by an inherent Evangelical Righteousness of our own Faith may be the Condition of its Imputation or a disposition for its Introduction or a congruous merit of it but an Instrument it cannot be But yet for the present it hath this double advantage 1 That it best and most appositely answers what is affirmed of the Vse of Faith in our Justification in the Scripture as the Instances given do manifest 2. That no other notion of it can be so stated but that it must be apprehended in order of time to be previous unto Justification which Justifying Faith cannot be unless a man may be a true Believer with Justifying Faith and yet not be justified Some do plead that Faith is the Condition of our Justification and that otherwise it is not to be conceived of As I said before so I say again I shall not contend with any man about Words Terms or Expressions so long as what is intended by them is agreed upon And there is an obvious sense wherein Faith may be called the Condition of our Justification For no more may be
intended thereby but that it is the Duty on our part which God requireth that we may be justified And this the whole Scripture beareth witness unto Yet this hindereth not but that as unto its Vse it may be the Instrument whereby we apprehend or receive Christ and his Righteousness But to assert it the Condition of our Justification or that we are justified by it as the Condition of the New Covenant so as from a pre-conceived signification of that word to give it another use in Justification exclusive of that pleaded for as the Instrumental Cause thereof is not easily to be admitted because it supposeth an Alteration in the substance of the Doctrine it self The Word is no where used in the Scripture in this matter which I argue no farther but that we have no certain Rule or Standard to try and measure its signification by Wherefore it cannot first be introduced in what sense men please and then that sense turned into Argument for other Ends. For thus on a supposed concession that it is the Condition of our Justification some heighten it into a subordinate Righteousness imputed unto us antecedently as I suppose unto the Imputation of the Righteousness of Christ in any sense whereof it is the Condition And some who pretend to lessen its efficiency or dignity in the use of it in our Justification say it is only causa sine qua non which leaves us at as great an uncertainty as to the nature and efficacy of this Condition as we were before Nor is the true sense of things at all illustrated but rather darkened by such notions If we may introduce Words into Religion no where used in the Scripture as we may and must if we design to bring light and communicate proper apprehensions of the things contained unto the minds of men yet are we not to take along with them arbitrary pre-conceived senses forged either among Lawyers or in the Peripatetical School The use of them in the most approved Authors of the Language whereunto they do belong and their common vulgar acceptation among our selves must determine their sense and meaning It is known what confusion in the minds of men the Introduction of words into Ecclesiastical Doctrines of whose signification there hath not been a certain determinate Rule agreed on hath produced So the word Merit was introduced by some of the Ancients as is plain from the design of their Discourses where they use it for impetration or acquisition quovis modo by any means whatever But there being no cogent Reason to confine the Word unto that precise signification it hath given occasion to as great a Corruption as hath befallen Christian Religion We must therefore make use of the best means we have to understand the meaning of this word and what is intended by it before we admit of its use in this case Conditio in the best Latine Writers is variously used answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek That is Status Fortuna Dignitas Causa Pactum initum In which of their significations it is here to be understood is not easie to be determined In common use among us it sometimes denotes the State and Quality of men that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes a valuable consideration of what is to be done that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But herein it is applied unto things in great variety sometimes the principal procuring purchasing cause is so expressed As the Condition whereon a man lends another an hundred pound is that he be paid it again with Interest The Condition whereon a man conveyeth his Land unto another is that he receive so much money for it So a Condition is a valuable consideration And sometimes it signifies such things as are added to the principal cause whereon its operation is suspended As a man bequeaths an hundred pound unto another on condition that he come or go to such a place to demand it This is no valuable consideration yet is the effect of the principal cause or the Will of the Testator suspended thereon And as unto Degrees of respect unto that whereof any thing is a Condition as to purchase procurement valuable consideration necessary presence the variety is endless We therefore cannot obtain a determinate sense of this word Condition but from a particular declaration of what is intended by it wherever it is used And although this be not sufficient to exclude the Vse of it from the Declaration of the way and manner how we are justified by Faith yet is it so to exclude the imposition of any precise signification of it any other than is given it by the matter treated of Without this every thing is left ambiguous and uncertain whereunto it is applied For Instance It is commonly said that Faith and New Obedience are the Condition of the New Covenant But yet because of the ambiguous signification and various use of that term Condition we cannot certainly understand what is intended in the Assertion If no more be intended but that God in and by the New Covenant doth indispensibly require these things of us that is the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead in order unto his own Glory and our full enjoyment of all the Benefits of it it is unquestionably true But if it be intended that they are such a Condition of the Covenant as to be by us performed antecedently unto the participation of any Grace Mercy or Priviledge of it so as that they should be the consideration and procuring causes of them that they should be all of them as some speak the Reward of our Faith and Obedience it is most false and not only contrary to express Testimonies of Scripture but destructive of the nature of the Covenant it self If it be intended that these things though promised in the Covenant and wrought in us by the Grace of God are yet Duties required of us in order unto the participation and enjoyment of the full End of the Covenant in Glory it is the Truth which is asserted But if it be said that Faith and New Obedience that is the Works of Righteousness which we do are so the Condition of the Covenant as that whatever the one is ordained of God as a means of and in order to such or such an End as Justification that the other is likewise ordained unto the same End with the same kind of Efficacy or with the same respect unto the effect it is expresly contrary to the whole scope and express Design of the Apostle on that Subject But it will be said that a Condition in the sense intended when Faith is said to be the Condition of our Justification is no more but that it is causa sine qua non which is easie enough to be apprehended But yet neither are we so delivered out of uncertainties into a plain understanding of
places of the Scripture Wherefore there is no Reason why we should limit the Object of it unto the Person of Christ as acting in the discharge of his Sacerdotal Office with the Effects and Fruits thereof Answ. 1. Saving Faith and Justifying Faith in any Believer are one and the same and the Adjuncts of Saving and Justifying are but external Denominations from its distinct Operations and Effects But yet Saving Faith doth act in a peculiar manner and is of peculiar use in Justification such as it is not of under any other Consideration whatever Wherefore 2 Although Saving Faith as it is described in General do ever include Obedience not as its Form or Essence but as the necessary Effect is included in the cause and the Fruit in the Fruit-bearing juyce and is often mentioned as to its Being and Exercise where there is no express mention of Christ his Blood and his Righteousness but is applied unto all the Acts Duties and Ends of the Gospel yet this proves not at all but that as unto its Duty Place and acting in our Justification it hath a peculiar Object If it could be proved that where Justification is ascribed unto Faith that there it hath any other Object assigned unto it as that which it rested in for the pardon of Sin and Acceptance with God this Objection were of some force But this cannot be done 3 This is not to say that we are justified by a part of Faith and not by it as considered essentially for we are justified by the entire Grace of Faith acting in such a peculiar way and manner as others have observed But the Truth is we need not insist on the Discussion of this Enquiry For the true meaning of it is not whether any thing of Christ is to be excluded from being the Object of Justifying Faith or of Faith in our Justification but what in and of our selves under the name of receiving Christ as our Lord and King is to be admitted unto an Efficiency or Conditionality in that work As it is granted that justifying Faith is the receiving of Christ so whatever belongs unto the Person of Christ or any Office of his or any Acts in the discharge of any Office that may be reduced unto any cause of our Justification the meritorious procuring material formal or manifesting cause of it is so far as it doth so freely admitted to belong unto the Object of Justifying Faith Neither will I contend with any upon this disadvantageous stating of the Question What of Christ is to be esteemed the Object of Justifying Faith and what is not so For the thing intended is only this whether our own Obedience distinct from Faith or included in it and in like manner as Faith be the condition of our Justification before God This being that which is intended which the other question is but invented to lead unto a compliance with by a more specious pretence then in it self it is capable of under those terms it shall be examined and no otherwise CHAP. IV. Of Justification the notion and signification of the Word in the Scripture UNto the right understanding of the nature of Justification the proper sense and signification of these words themselves Justification and to justifie is to be enquired into For until that is agreed upon it is impossible that our Discourses concerning the thing it self should be freed from equivocation Take words in various senses and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signifie And so it hath actually fallen out in this case as we shall see more fully afterwards Some taking these words in one sense some in another have appeared to deliver contrary Doctrines concerning the thing it self or our Justification before God who yet have fully agreed in what the proper determinate sense or sigfication of the words doth import And therefore the true meaning of them hath been declared and vindicated already by many But whereas the right stating hereof is of more moment unto the Determination of what is principally controverted about the Doctrine it self or the thing signified than most do apprehend and something at least remains to be added for the Declaration and Vindication of the import and only signification of these words in the Scripture I shall give an account of my observations concerning it with what diligence I can The Latine Derivation and Composition of the word Justificatio would seem to denote an internal change from inherent Unrighteousness unto Righteousness likewise inherent by a Physical motion and Transmutation as the Schoolmen speak For such is the signification of words of the same Composition So Sanctification Mortification Vivification and the like do all denote a real internal Work on the Subject spoken of Hereon in the whole Roman School Justification is taken for Justifaction or the making of a man to be inherently Righteous by the infusion of a principle or habit of Grace who was before inherently and habitually unjust and unrighteous Whilst this is taken to be the proper signification of the word we neither do nor can speak ad idem in our Disputations with them about the cause and nature of that Justification which the Scripture teacheth And this appearing sense of the Word possibly deceived some of the Antients as Austin in particular to declare the Doctrine of free gratuitous sanctification without respect unto any Works of our own under the name of Justification For neither he nor any of them ever thought of a Justification before God consisting in the pardon of our sins and the Acceptation of our Persons as Righteous by vertue of any inherent habit of Grace infused into us or acted by us Wherefore the subject matter must be determined by the Scriptural use and signification of these words before we can speak properly or intelligibly concerning it For if to Justifie men in the Scripture signifie to make them subjectively and inherently Righteous we must acknowledge a mistake in what we Teach concerning the nature and causes of Justification And if it signifie no such thing all their Disputations about Justification by the infusion of Grace and inherent Righteousness thereon fall to the Ground Wherefore all Protestants and the Socinians all of them comply therein do affirm that the use and signification of these words is Forensick denoting an Act of Jurisdiction Only the Socinians and some others would have it to consist in the pardon of sin only which indeed the word doth not at all signifie But the sense of the word is to Assoil to Acquit to Declare and pronounce Righteous upon a Trial which in this case the pardon of Sin doth necessarily accompany Justificatio and Justifico belong not indeed unto the Latine Tongue nor can any good Authour be produced who ever used them for the making of him inherently Righteous by any means who was not so before But whereas these words were coyned and framed to signifie such things as are
33.24 Psal. 32.1 2. Rom. 3.23 24 25. Chap. 8.1 33 34. 2 Cor. 5.21 Gal. 3.13 14. Of what use the Declaration of this Process in the Justification of a Sinner may be hath been in some measure before declared And if many did seriously consider that all these things do concur and are required unto the Justification of every one that shall be saved it may be they would not have such slight thoughts of sin and the way of Deliverance from the guilt of it as they seem to have From this Consideration did the Apostle learn that Terror of the Lord which made him so earnest with men to seek after Reconciliation 2 Cor. 5.10 11. I had not so long insisted on the signification of the words in the Scripture but that a right understanding of it doth not only exclude the pretences of the Romanists about the infusion of an habit of Charity from being the formal cause of our Justification before God but may also give occasion unto some to take advice into what place or consideration they can dispose their own personal inherent Righteousness in their Justification before him CHAP. V. The Distinction of a first and second Justification Examined The Continuation of Justification whereon it doth depend BEfore we enquire immediately into the nature and causes of Justification there are some things yet previously to be considered that we may prevent all Ambiguity and misunderstanding about the Subject to be treated of I say therefore that the Evangelical Justification which alone we plead about is but one and is at once compleated About any other Justification before God but one we will not contend with any Those who can find out another may as they please ascribe what they will unto it or ascribe it unto what they will Let us therefore consider what is offered of this nature Those of the Roman Church do ground their whole Doctrine of Justification upon a distinction of a double Justification which they call the first and the second The first Justification they say is the infusion or the Communication unto us of an inherent principle or habit of Grace or Charity Hereby they say Original sin is extinguished and all habits of sin are expelled This Justification they say is by Faith the Obedience and Satisfaction of Christ being the only meritorious cause thereof Only they dispute many things about preparations for it and dispositions unto it Under those terms the Council of Trent included the Doctrine of the Schoolmen about meritum de congruo as both Hosius and Andradius confess in the defence of that Council And as they are explained they come much to one however the Council warily avoided the name of merit with respect unto this their first Justification And the use of Faith herein which with them is no more but a general assent unto Divine Revelation is to bear the principal part in these preparations So that to be Justified by Faith according unto them is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem an habit of Grace expelling sin and making us acceptable unto God For upon this believing with those other Duties of Contrition and Repentance which must accompany it it is meet and congruous unto Divine Wisdom Goodness and Faithfulness to give us that Grace whereby we are justified And this according unto them is that Justification whereof the Apostle Paul treats in his Epistles from the procurement whereof he excludes all the Works of the Lavv. The second Justification is an effect or consequent hereof And the proper formal cause thereof is Good Works proceeding from this Principle of Grace and Love Hence are they the Righteousness wherewith Believers are Righteous before God Whereby they merit eternal life The Righteousness of Works they call it and suppose it taught by the Apostle James This they constantly affirm to make us justos ex injustis wherein they are followed by others For this is the way that most of them take to salve the seeming repugnancy between the Apostle Paul and James Paul they say treats of the first Justification only whence he excludes all Works for it is by Faith in the manner before described But James treats of the second Justification which is by good Works So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent Sess. 6. cap. 10. This distinction was coyned unto no other end but to bring in Confusion into the whole Doctrine of the Gospel Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it Sanctification is turned into a Justification and corrupted by making the fruits of it meritorious The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness as the Apostle expresly affirms and the declaration of a Believing Sinner to be Righteous thereon as the Word alone signifies is utterly defeated by it Howbeit others have embraced this distinction also though not absolutely in their sense So do the Socinians Yea it must be allowed in some sense by all that hold our inherent Righteousness to be the cause of or to have any influence into our Justification before God For they do allow of a Justification which in order of nature is antecedent unto Works truly Gracious and Evangelical But consequential unto such Works there is a Justification differing at least in degree if not in nature and kind upon the difference of its formal cause which is our new Obedience from the former But they mostly say it is only the continuation of our Justification and the encrease of it as to degrees that they intend by it And if they may be allowed to turn Sanctification into Justification and to make a progress therein or an encrease thereof either in the root or fruit to be a new Justification they may make twenty Justifications as well as two for ought I know For therein the inward man is renewed day by day 2 Cor. 4.16 and Believers go from strength to strength are changed from Glory to Glory 2 Cor. 3.18 by the Addition of one Grace unto another in their exercise 2 Pet. 1.5 6 7 8. and increasing with the encrease of God Col. 2.19 do in all things grow up into him who is the Head Ephes. 4.15 And if their Justification consist herein they are justified anew every day I shall therefore do these two things 1 Shew that this distinction is both unscriptural and irrational 2 Declare what is the continuation of our Justification and whereon it doth depend Justification by Faith in the Blood of Christ may be considered either as to the nature and essence of it or as unto its Manifestation and Declaration The Manifestation of it is twofold 1 Initial in this life 2 Solemn and compleat at the day of Judgment whereof we shall treat afterwards The Manifestation of it in this life respects either
Righteousness of Christ. And this Justification if any will needs call it so is capable of degrees both of encrease in its self and of exercise in its fruits as was newly declared But not only to call this our Justification with a general respect unto the notion of the word as a making of us personally and inherently Righteous but to plead that this is the Justification through Faith in the Blood of Christ declared in the Scripture is to exclude the only true Evangelical Justification from any place in Religion The second Branch of the distinction hath much in it like unto Justification by the Law but nothing of that which is declared in the Gospel So that this Distinction instead of coyning us two Justification according to the Gospel hath left us none at all For 4. There is no countenance given unto this Distinction in the Scripture There is indeed mention therein as we observed before of a double Justification the one by the Law the other according unto the Gospel But that either of these should on any account be sub-distinguished into a first and second of the same kind that is either according unto the Law or the Gospel there is nothing in the Scripture to intimate For this second Justification is no way applicable unto what the Apostle James discourseth on that Subject He treats of Justification but speaks not one word of an encrease of it or addition unto it of a first or second Besides he speaks expresly of him that boasts of Faith which being without works is a dead Faith But he who hath the first Justification by the confession of our Adversaries hath a true living Faith formed and enlivened by Charity And he useth the same Testimony concerning the Justification of Abraham that Paul doth and therefore doth not intend another but the same though in a divers respect Nor doth any Believer learn the least of it in his own experience nor without a design to serve a farther turn would it ever have entered the minds of sober men on the reading of the Scripture And it is the bane of spiritual Truth for men in the pretended Declaration of it to coyn arbitrary distinctions without Scripture ground for them and obtrude them as belonging unto the Doctrine they treat of They serve unto no other end or purpose but only to lead the minds of men from the substance of what they ought to attend unto and to engage all sorts of Persons in endless strifes and contentions If the Authors of this Distinction would but go over the places in the Scripture where mention is made of our Justification before God and make a distribution of them unto the respective parts of their Distinction they would quickly find themselves at an unrelievable loss 5. There is that in the Scripture ascribed unto our first Justification if they will needs call it so as leaves no room for their second feigned Justification For the sole foundation and pretence of this Distinction is a denial of those things to belong unto our Justification by the Blood of Christ which the Scripture expresly assigns unto it Let us take out some instances of what belongs unto the first and we shall quickly see how little it is yea that there is nothing left for the pretended second Justification For 1 Therein do we receive the compleat pardon and forgiveness of our Sins Rom. 4.4 6 7. Ephes. 1.7 Chap. 4.32 Act. 26.18 2 Thereby are we made Righteous Rom. 5.19 Chap. 10.4 And 3 are freed from Condemnation Judgment and Death Joh. 3.16 19. Chap. 5.25 Rom. 8.1 4 Are Reconciled unto God Rom. 5.9 10. 2 Cor. 5.21 22. And 5 have peace with him and access into the favour wherein we stand by Grace with the advantages and consolations that depend thereon in a sense of his Love Rom. 5.1 2 3 4 5. And 6 we have Adoption therewithal and all its priviledges John 1.12 And in particular 7 a Right and Title unto the whole inheritance of Glory Act. 26.18 Rom. 8.17 And 8 hereon eternal life doth follow Rom. 8.30 Chap. 6.23 Which things will be again immediately spoken unto upon another occasion And if there be any thing now left for their second Justification to do as such let them take it as their own these things are all of them ours or do belong unto that one Justification which we do assert Wherefore it is evident that either the First Justification overthrows the Second rendring it needless or the Second destroys the First by taking away what essentially belongs unto it we must therefore part with the one or the other for consistent they are not But that which gives countenance unto the Fiction and Artifice of this Distinction and a great many more is a dislike of the Doctrine of the Grace of God and Justification from thence by Faith in the Blood of Christ which some endeavour hereby to send out of the way upon a pretended sleeveless Errand whilst they dress up their own Righteousness in its Robes and exalt it into the Room and Dignity thereof But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our Justification For those that are freely justified are continued in that state until they are glorified By Justification they are really changed into a new spiritual state and condition and have a new Relation given them unto God and Christ unto the Law and the Gospel And it is enquired what it is whereon their Continuation in this state doth on their part depend or what is required of them that they may be justified unto the End And this as some say is not Faith alone but also the works of sincere Obedience And none can deny but that they are required of all them that are justified whilst they continue in a state of Justification on this side Glory which next and immediately ensues thereunto But whether upon our Justification at first before God Faith be immediately dismissed from its place and office and its work be given over unto works so as that the continuation of our Justification should depend on our own personal Obedience and not on the renewed Application of Faith unto Christ and his Righteousness is worth our enquiry Only I desire the Reader to observe that which was the necessity of owning a personal Obedience in justified persons is on all hands absolutely agreed the seeming difference that is herein concerns not the substance of the Doctrine of Justification but the manner of expressing our conceptions concerning the order of the Disposition of Gods Grace and our own Duty unto Edification wherein I shall use my own liberty as it is meet others should do theirs And I shall offer my thoughts hereunto in the ensuing observations 1. Justification is such a work as is at once compleated in all the causes and the whole effect of it though not as unto the full possession of all that it gives Right and Title unto For
1 All our sins past present and to come were at once imputed unto and laid upon Jesus Christ in what sense we shall afterwards enquire He was wounded for our Transgressions He was bruised for our Iniquities the chastisement of our peace was upon him and with his stripes are we healed All we like Sheep have gone astray we have turned every one to his own way and the Lord hath made to meet on Him the Iniquities of us all Isa. 53.6 7. Who his own self bare our sins in his own body on the Tree 1 Pet. 2.24 The Assertions being indefinite without exception or limitation are equivalent unto Vniversals All our sins were on him he bare them All at once and therefore once died for all 2 He did therefore at once finish Transgression made an End of sin made Reconciliation for Iniquity and brought in everlasting Righteousness Dan. 9.24 At once he expiated all our sins for by himself he purged our sins and then sate down at the right hand of the Majesty on high Heb. 1.3 And we are sanctified or dedicated unto God through the offering of the Body of Christ once for all for by one Offering he hath perfected consummated compleated as unto their spiritual state them that are sanctified Heb. 10.10.14 He never will do more than he hath actually done already for the Expiation of all our sins from first to last for there remaineth no more sacrifice for sin I do not say that hereupon our Justification is compleat but only that the meritorious procuring cause of it was at once compleated and is never to be renewed or repeated any more All the enquiry is concerning the renewed Application of it unto our Souls and Consciences whether that be by Faith alone or by the works of Righteousness which we do 3 By our actual Believing with Justifying Faith believing on Christ or his Name we do receive him and thereby on our first Justification become the Sons of God Joh. 1.12 That is joynt heirs with Christ and heirs of God Rom. 8.17 Hereby we have a Right unto and an Interest in all the Benefits of his Mediation which is to be at once compleatly justified For in him we are compleat Col. 2.10 For by the Faith that is in him we do receive the forgiveness of sins and a lot or inheritance among all them that are sanctified Act. 26.18 being immediately justified from all things from which we could not be justified by the Law Act. 13.39 yea God thereon blesseth us with all spiritual Blessings in heavenly things in Christ Ephes. 1.3 All these things are absolutely inseparable from our first believing in him and therefore our Justification is at once compleat In particular 4 On our Believing all our sins are forgiven He hath quickened you together with him having forgiven you all Trespasses Col. 2.13 14 15. For in him we have Redemption through his Blood even the forgiveness of sins according unto the riches of his Grace Ephes. 1.7 which one place obviates all the petulant exceptions of some against the consistency of the free Grace of God in the pardon of sins and the satisfaction of Christ in the procurement thereof 5 There is hereon nothing to be laid unto the charge of them that are so justified For he that believeth hath Everlasting Life and shall not come into Condemnation but is passed from Death unto Life Joh. 5.24 And who shall lay any thing unto the charge of Gods Elect it is God that Justifieth it is Christ that died Rom. 8.33 34. and there is no condemnation unto them that are in Christ Jesus ver 1. For being justified by Faith we have peace with God chap. 5.1 And 6 we have that Blessedness hereon whereof in this life we are capable Rom. 4.5 6. From all which it appears that our Justification is at once compleat And 7 it must be so or no man can be justified in this world For no time can be assigned nor measure of Obedience be limited whereon it may be supposed that any one comes to be Justified before God who is not so on his first Believing For the Scripture doth no where assign any such time or measure And to say that no man is compleatly justified in the sight of God in this life is at once to overthrow all that is taught in the Scriptures concerning Justification and therewithall all peace with God and comfort of Believers But a man acquitted upon his legal trial is at once discharged of all that the Law hath against him 2. Upon this compleat Justification Believers are obliged unto universal Obedience unto God The Law is not abolished but established by Faith It is neither abrogated nor dispensed withall by such an Interpretation as should take off its obligation in any thing that it requires nor as to the degree and manner wherein it requires it Nor is it possible it should be so For it is nothing but the Rule of that Obedience which the nature of God and man make necessary from the one to the other And that is an Antinomianism of the worst sort and most derogatory unto the Law of God which affirms it to be divested of its power to oblige unto perfect Obedience so as that what it is not so shall as it were in despight of the Law be accepted as if it were so unto the End for which the Law requires it There is no medium but that either the Law is utterly abolished and so there is no sin for where there is no Law there is no Transgression or it must be allowed to require the same Obedience that it did at its first Institution and unto the same degree Neither is it in the power of any man living to keep his Conscience from judging and condemning that whatever it be wherein he is convinced that he comes short of the perfection of the Law Wherefore 3. The Commanding Power of the Law in positive precepts and prohibitions which Justified Persons are subject unto doth make and constitute all their inconformities unto it to be no less truly and properly sins in their own nature than they would be if their persons were obnoxious unto the Curse of it This they are not nor can be for to be obnoxious unto the Curse of the Law and to be justified are contradictory but to be subject to the Commands of the Law and to be justified are not so But it is a subjection to the commanding power of the Law and not an obnoxiousness unto the Curse of the Law that constitutes the nature of sin in its Transgression Wherefore that compleat Justification which is at once though it dissolve the Obligation on the sinner unto punishment by the Curse of the Law yet doth it not annihilate the commanding Authority of the Law unto them that are justified that what is sin in others should not be so in them See Rom. 8.1.33 34. Hence in the first Justification of believing sinners all future sins are remitted as unto
any actual Obligation unto the Curse of the Law unless they should fall into such sins as should ipso facto forfeit their justified estate and transfer them from the Covenant of Grace into the Covenant of Works which we believe that God in his Faithfulness will preserve them from And although sin cannot be actually pardoned before it be actually committed yet may the obligation unto the Curse of the Law be virtually taken away from such sins in justified persons as are consistent with a justified estate or the Terms of the Covenant of Grace antecedently unto their actual commission God at once in this sense forgiveth all their Iniquities and healeth all their Diseases redeemeth their life from Destruction and crowneth them with loving kindness and mercies Psal. 103.2 3. Future sins are not so pardoned as that when they are committed they should be no sins which cannot be unless the commanding power of the Law be abrogated But their respect unto the Curse of the Law or their power to oblige the justified person thereunto is taken away Still there abideth the true nature of sin in every inconformity unto or transgression of the Law in justified persons which stands in need of daily actual pardon For there is no man that liveth and sinneth not and if we say that we have no sin we do but deceive our selves None are more sensible of the Guilt of sin none are more troubled for it none are more earnest in supplications for the pardon of it than justified persons For this is the effect of the Sacrifice of Christ applyed unto the Souls of Believers as the Apostle declares Heb. 10.1 2 3 4 10 14. that it doth take away Conscience condemning the Sinner for sin with respect unto the Curse of the Law But it doth not take away Conscience condemning sin in the Sinner which on all considerations of God and themselves of the Law and the Gospel requires Repentance on the part of the sinner and actual pardon on the part of God Whereas therefore one Essential part of Justification consisteth in the pardon of our sins and sins cannot be actually pardoned before they are actually committed our present enquiry is whereon the continuation of our Justification doth depend notwithstanding the Interveniency of sin after we are justified whereby such sins are actually pardoned and our persons are continued in a state of Acceptation with God and have their right unto Life and Glory uninterrupted Justification is at once compleat in the Imputation of a perfect Righteousness the Grant of a Right and Title unto the heavenly Inheritance the actual pardon of all past sins and the virtual pardon of future sins but how or by what means on what terms and conditions this state is continued unto those who are once justified whereby their Righteousness is everlasting their Title to Life and Glory indefeazable and all their sins are actually pardoned is to be enquired For answer unto this enquiry I say 1 It is God that Justifieth and therefore the continuation of our Justification is his Act also And this on his part depends on the immutability of his Counsel the unchangeableness of the everlasting Covenant which is ordered in all things and sure the Faithfulness of his Promises the Efficacy of his Grace his complacency in the Propitiation of Christ with the power of his Intercession and the irrevocable Grant of the Holy Ghost unto them that do believe which things are not of our present enquiry 2. Some say that on our part the continuation of this state of our Justification depends on the Condition of Good works that is that they are of the same consideration and use with Faith it self herein In our Justification it self there is they will grant somewhat peculiar unto Faith but as unto the continuation of our Justification Faith and Works have the same influence into it Yea some seem to ascribe it distinctly unto Works in an especial manner with this only proviso that they be done in Faith For my part I cannot understand that the continuation of our Justification hath any other dependencies than hath our Justification it self As Faith alone is required unto the one so Faith alone is required unto the other although its operations and effects in the discharge of its duty and office in Justification and the continuation of it are divers nor can it otherwise be To clear this Assertion two things are to be observed 1. That the continuation of our Justification is the continuation of the Imputation of Righteousness and the pardon of sins I do still suppose the imputation of Righteousness to concur unto our Justification although we have not yet examined what Righteousness it is that is imputed But that God in our Justification imputeth Righteousness unto us is so expresly affirmed by the Apostle as that it must not be called in question Now the first act of God in the imputation of Righteousness cannot be repeated And the actual pardon of sin after Justification is an effect and consequent of that imputation of Righteousness If any man sin there is a Propitiation deliver him I have found a Ransome Wherefore unto this actual pardon there is nothing required but the application of that Righteousness which is the cause of it and this is done by Faith only 2. The Continuation of our Justification is before God or in the sight of God no less than our absolute Justification is We speak not of the sense and evidence of it unto our own Souls unto peace with God nor of the evidencing and manifestation of it unto others by its effects but of the continuance of it in the sight of God Whatever therefore is the means condition or cause hereof is pleadable before God and ought to be pleaded unto that purpose So then the enquiry is What it is that when a Justified person is guilty of Sin as guilty he is more or less every day and his Conscience is pressed with a sense thereof as that only thing which can endanger or intercept his justified Estate his Favour with God and Title unto Glory he betakes himself unto or ought so to do for the continuance of his State and pardon of his Sins what he pleadeth unto that purpose and what is available thereunto That this is not his own Obedience his personal Righteousness or fulfilling the condition of the new Covenant is evident from 1 the experience of Believers themselves 2 Testimony of Scripture and 3 the Example of them whose cases are recorded therein 1. Let the experience of them that do believe be enquired into for their Consciences are continually exercised herein What is it that they betake themselves unto what is it that they plead with God for the continuance of the pardon of their Sins and the acceptance of their persons before him Is it any thing but Soveraign Grace and Mercy through the Blood of Christ Are not all the Arguments which they plead unto this end taken from the
Topicks of the name of God his Mercy Grace Faithfulness tender Compassion Covenant and Promises all manifested and exercised in and through the Lord Christ and his mediation alone Do they not herein place their only trust and confidence for this end that their Sins may be pardoned and their persons though every way unworthy in themselves be accepted with God Doth any other thought enter into their Hearts Do they plead their own Righteousness Obedience and Duties to this purpose Do they leave the prayer of the Publican and betake themselves unto that of the Pharisee And is it not of Faith alone which is that Grace whereby they apply themselves unto the Mercy or Grace of God through the mediation of Christ It is true that Faith herein worketh and acteth it self in and by Godly sorrow Repentance Humiliation Self-judging and Abhorrency Fervency in Prayer and Supplications with an humble waiting for an Answer of Peace from God with engagements unto renewed Obedience But it is Faith alone that makes Applications unto Grace in the Blood of Christ for the continuation of our justified Estate expressing it self in those other ways and effects mentioned from none of which a Believing Soul doth expect the Mercy aimed at 2. The Scripture expresly doth declare this to be the only way of the continuation of our Justification 1 Joh. 2.1 2. These things write I unto you that you sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins It is required of those that are justified that they sin not it is their duty not to sin but yet it is not so required of them as that if in any thing they fail of their Duty they should immediately lose the Priviledge of their Justification Wherefore on a supposition of sin if any man sin as there is no man that liveth and sinneth not what way is prescribed for such persons to take what are they to apply themselves unto that their sin may be pardoned and their acceptance with God continued that is for the continuation of their Justification The course in this case directed unto by the Apostle is none other but the Application of our Souls by Faith unto the Lord Christ as our Advocate with the Father on the account of the Propitiation that he hath made for our Sins Under the consideration of this double Act of his Sacerdotal Office his Oblation and Intercession he is the Object of our Faith in our absolute Justification and so he is as unto the continuation of it So our whole progress in our justified Estate in all the degrees of it is ascribed unto Faith alone It is no part of our enquiry what God requireth of them that are justified There is no Grace no Duty for the substance of them nor for the manner of their performance that are required either by the Law or the Gospel but they are obliged unto them Where they are omitted we acknowledge that the Guilt of sin is contracted and that attended with such Aggravations as some will not own or allow to be confessed unto God himself Hence in particular the Faith and Grace of Believers do constantly and deeply exercise themselves in Godly sorrow Repentance Humiliation for sin and confession of it before God upon their Apprehensions of its Guilt And these Duties are so far necessary unto the continuation of our Justification as that a justified Estate cannot consist with the Sins and Vices that are opposite unto them So the Apostle affirms that if we live after the flesh we shall dye Rom. 8.13 He that doth not carefully avoid falling into the Fire or Water or other things immediately destructive of life natural cannot live But these are not the things whereon life doth depend Nor have the best of our Duties any other respect unto the continuation of our Justification but only as in them we are preserved from those things which are contrary unto it and destructive of it But the sole Question is upon what the continuation of our Justification doth depend not concerning what Duties are required of us in the way of our Obedience If this be that which is intended in this position the continuation of our Justification depends on our own Obedience and Good Works or that our own Obedience and Good Works are the Condition of the continuation of our Justification namely that God doth indispensably require Good Works and Obedience in all that are justified so that a justified estate is inconsistent with the neglect of them it is readily granted and I shall never contend with any about the way whereby they chuse to express the conceptions of their minds But if it be enquired what it is whereby we immediately concur in a way of Duty unto the continuation of our justified estate that is the pardon of our sins and acceptance with God we say it is such alone For the Just shall live by Faith Rom. 1.17 And as the Apostle applies this Divine Testimony to prove our first or absolute Justification to be by Faith alone So doth he also apply it unto the continuation of our Justification as that which is by the same means only Heb. 10.38 39. Now the Just shall live by Faith but if any man draw back my Soul shall have no pleasure in him But we are not of them that draw back unto perdition But of them that believe unto the saving of the Soul The drawing back to perdition includes the loss of a justified Estate really so or in Profession In opposition thereunto the Apostle placeth Believing unto the saving of the Soul that is unto the continuation of Justification unto the end And herein it is that the Just live by Faith and the loss of this life can only be by unbelief So the life which we now live in the flesh is by the Faith of the Son of God who loved us and gave himself for us Gal. 2.20 The life which we now lead in the flesh is the continuation of our Justification a life of Righteousness and Acceptation with God in opposition unto a life by the works of the Law as the next words declare ver 21. I do not frustrate the Grace of God for if Righteousness came by the Law then is Christ dead in vain and this life is by Faith in Christ as he loved us and gave himself for us that is as he was a Propitiation for our sins This then is the only way means and cause on our part of the preservation of this life of the continuance of our Justification and herein are we kept by the power of God through Faith unto Salvation Again if the continuation of our Justification dependeth on our own works of Obedience then is the Righteousness of Christ imputed unto us only with respect unto our Justification at first or our first Justification as some speak And this indeed is the Doctrine of the Roman School They teach that
the Righteousness of Christ is so far imputed unto us that on the account thereof God gives unto us Justifying Grace and thereby the Remission of Sin in their sense whence they allow it the meritorious cause of our Justification But on a supposition thereof or the reception of that Grace we are continued to be justified before God by the works we perform by vertue of that Grace received And though some of them rise so high as to affirm that this Grace and the works of it need no farther respect unto the Righteousness of Christ to deserve our second Justification and life eternal as doth Vasquez expresly in 1.2 q. 114. Disp. 222. cap. 3. Yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious And the same for the substance of it is the Judgment of some of them who affirm the continuation of our Justification to depend on our own works setting aside that ambiguous term of merit For it is on the account of the Righteousness of Christ they say that our own works or imperfect obedience is so accepted with God as that the continuation of our Justification depends thereon But the Apostle gives us another account hereof Rom. 5.1 2 3. For he distinguisheth three things our Access into the Grace of God 2 Our standing in that Grace 3 Our Glorying in that station against all opposition By the first he expresseth our absolute Justification By the second our continuation in the state whereinto we are admitted thereby and by the third the assurance of that continuation notwithstanding all the oppositions we meet withal And all these he ascribeth equally unto Faith without the intermixture of any other cause or condition And other places express to the same purpose might be pleaded 3. The examples of them that did believe and were justified which are recorded in the Scripture do all bear witness unto the same Truth The continuation of the Justification of Abraham before God is declared to have been by Faith only Rom. 4.3 For the instance of his Justification given by the Apostle from Gen. 15.6 was long after he was justified absolutely And if our first Justification and the continuation of it did not depend absolutely on the same cause the instance of the one could not be produced for a proof of the way and means of the other as here they are And David when a justified Believer not only placeth the Blessedness of man in the free Remission of sins in opposition unto his own works in general Rom. 4.6 7. but in his own particular case ascribeth the continuation of his Justification and acceptation before God unto Grace Mercy and forgiveness alone which are no otherwise received but by Faith Psal. 130.3 4 5. Psal. 143.2 All other works and duties of obedience do accompany Faith in the continuation of our justified estate as necessary effects and fruits of it but not as causes means or conditions whereon that effect is suspended It is patient waiting by Faith that brings in the full accomplishment of the Promises Heb. 6.12 16. Wherefore there is but one Justification and that of one kind only wherein we are concerned in this Disputation The Scripture makes mention of no more and that is the Justification of an ungodly person by Faith Nor shall we admit of the consideration of any other For if there be a second Justification it must be of the same kind with the first or of another if it be of the same kind then the same person is often justified with the same kind of Justification or at least more than once and so on just reason ought to be often Baptized If it be not of the same kind then the same person is justified before God with two sorts of Justification of both which the Scripture is utterly silent And the continuation of our Justification depends solely on the same causes with our Justification it self CHAP. VI. Evangelical Personal Righteousness the Nature and Vse of it Final Judgment and its respect unto Justification THe things which we have discoursed concerning the first and second Justification and concerning the continuation of Justification have no other Design but only to clear the principal subject whereof we treat from what doth not necessarily belong unto it For until all things that are either really heterogeneous or otherwise superfluous are separated from it we cannot understand aright the true state of the Question about the nature and causes of our Justification before God For we intend one only Justification namely that whereby God at once freely by his Grace justifieth a convinced sinner through Faith in the Blood of Christ. Whatever else any will be pleased to call Justification we are not concerned in it nor are the Consciences of them that believe To the same purpose we must therefore briefly also consider what is usually disputed about our own personal Righteousness with a Justification thereon as also what is called sentential Justification at the day of Judgment And I shall treat no farther of them in this place but only as it is necessary to free the principal subject under consideration from being intermixed with them as really it is not concerned in them For what Influence our own personal Righteousness hath into our Justification before God will be afterwards particularly examined Here we shall only consider such a notion of it as seems to enterfere with it and disturb the right understanding of it But yet I say concerning this also that it rather belongs unto the Difference that will be among us in the Expression of our conceptions about spiritual things whilst we know but in part than unto the substance of the Doctrine it self And on such differences no breach of Charity can ensue whilst there is a mutual Grant of that liberty of mind without which it will not be preserved one moment It is therefore by some apprehended that there is an Evangelical Justification upon our Evangelical Personal Righteousness This they distinguish from that Justification which is by Faith through the Imputation of the Righteousness of Christ in the sense wherein they do allow it For the Righteousness of Christ is our Legal Righteousness whereby we have pardon of sin and acquitment from the sentence of the Law on the account of his satisfaction and merit But moreover they say that as there is a Personal inherent Righteousness required of us so there is a Justification by the Gospel thereon For by our Faith and the plea of it we are justified from the charge of Unbelief by our sincerity and the plea of it we are justified from the charge of Hypocrisie and so by all other Graces and Duties from the charge of the contrary sins in Commission or Omission so far as such sins are inconsistent with the Terms of the Covenant of Grace How this differeth from the second Justification before God which some say we have by works on the supposition
abounding in good works 1 Pet. 2.12 chap. 3.16 And so is it with respect unto the Church that we be not judged dead barren Professors but such as have been made partakers of the like precious Faith with others Shew me thy Faith by thy Works Jam. 2. Wherefore 3 This Righteousness is pleadable unto our Justification against all the charges of Satan who is the great Accuser of the Brethren of all that believe Whether he manage his charge privately in our Consciences which is as it were before God as he charged Job or by his instruments in all manner of reproaches and calumnies whereof some in this Age have had experience in an eminent manner this Righteousness is pleadable unto our Justification On a supposition of these things wherein our personal Righteousness is allowed its proper place and use as shall afterwards be more fully declared I do not understand that there is an Evangelical Justification whereby Believers are by and on the account of this personal inherent Righteousness justified in the sight of God nor doth the Imputation of the Righteousness of Christ unto our absolute Justification before him depend thereon For 1. None have this personal Righteousness but they are antecedently justified in the sight of God It is wholly the Obedience of Faith proceeding from true and saving Faith in God by Jesus Christ. For as it was said before Works before Faith are as by general consent excluded from any Interest in our Justification and we have proved that they are neither Conditions of it Dispositions unto it nor Preparations for it properly so called But every true Believer is immediately justified on his Believing Nor is there any moment of time wherein a man is a true Believer according as Faith is required in the Gospel and yet not be justified For as he is thereby united unto Christ which is the foundation of our Justification by him so the whole Scripture testifieth that he that believes is justified or that there is an infallible connexion in the Ordination of God between true Faith and Justification Wherefore this personal Righteousness cannot be the condition of our Justificaion before God seeing it is consequential thereunto What may be pleaded in exception hereunto from the supposition of a second Justification or differing causes of the beginning and continuation of Justification hath been already disproved 2. Justification before God is a freedom and absolution from a Charge before God at least it is contained therein And the Instrument of this charge must either be the Law or the Gospel But neither the Law nor the Gospel do before God or in the sight of God charge true Believers with Unbelief Hypocrisie or the like For who shall lay any thing unto the charge of Gods Elect who are once justified before him Such a charge may be laid against them by Sathan by the Church sometimes on mistake by the World as it was in the case of Job against which this Righteousness is pleadable But what is charged immediately before God is charged by God himself either by the Law or the Gospel and the Judgment of God is according unto Truth If this charge be by the Law by the Law we must be justified But the plea of sincere Obedience will not justifie us by the Law That admits of none in satisfaction unto its demands but that which is compleat and perfect And where the Gospel lays any thing unto the charge of any Persons before God there can be no Justification before God unless we shall allow the Gospel to be the Instrument of a false Charge For what should justifie him whom the Gospel condemns And if it be a Justification by the Gospel from the charge of the Law it renders the death of Christ of no effect And a Justification without a Charge is not to be supposed 3. Such a Justification as that pretended is altogether needless and useless This may easily be evinced from what the Scripture asserts unto our Justification in the sight of God by Faith in the Blood of Christ. But this hath been spoken to before on another occasion Let that be considered and it will quickly appear that there is no place nor use for this new Justification upon our personal Righteousness whether it be supposed antecedent and subordinate thereunto or consequential and perfective thereof 4. This pretended Evangelical Justification hath not the Nature of any Justification that is mentioned in the Scripture that is neither that by the Law nor that provided in the Gospel Justification by the Law is this The man that doth the Works of it shall live in them This it doth not pretend unto And as unto Evangelical Justification it is every way contrary unto it For therein the Charge against the person to be justified is true namely that he hath sinned and is come short of the Glory of God In this it is false namely that a Believer is an Unbeliever A sincere Person an Hypocrite one fruitful in good Works altogether barren And this false charge is supposed to be exhibited in the name of God and before him Our Acquitment in true Evangelical Justification is by Absolution or pardon of sin here by a Vindication of our own Righteousness There the plea of the person to be justified is Guilty all the World is become guilty before God but here the plea of the person on his Trial is not Guilty whereon the proofs and evidences of Innocency and Righteousness do ensue But this is a Plea which the Law will not admit and which the Gospel disclaims 5. If we are justified before God on our own personal Righteousness and pronounced Righteous by him on the account thereof then God enters into Judgment with us on something in our selves and acquits us thereon For Justification is a juridical Act in and of that Judgment of God which is according unto Truth But that God should enter into Judgment with us and justifie us with respect unto what he judgeth on or our personal Righteousness the Psalmist doth not believe Psal. 130.2 3. Psal. 143.2 nor did the Publican Luke 18. 6. This personal Righteousness of ours cannot be said to be a subordinate Righteousness and subservient unto our Justification by Faith in the Blood of Christ. For therein God justifieth the ungodly and imputeth Righteousness unto him that worketh not And besides it is expresly excluded from any consideration in our Justification Ephes. 2.7 8. 7. This Personal inherent Righteousness wherewith we are said to be justified with this Evangelical Justification is our own Righteousness Personal Righteousness and our own Righteousness are expressions equivalent But our own Righteousness is not the material cause of any Justification before God For 1 It is unmeet so to be Isa. 54.6 2 It is directly opposed unto that Righteousness whereby we are justified as inconsistent with it unto that end Phil. 3.9 Rom. 10.3 4. It will be said that our own Righteousness is the Righteousness of the
Law but this Personal Righteousness is Evangelical But 1 It will be hard to prove that our Personal Righteousness is any other but our own Righteousness and our own Righteousness is expresly rejected from any Interest in our Justification in the places quoted 2 That Righteousness which is Evangelical in respect of its efficient cause its motives and some especial Ends is legal in respect of the formal Reason of it and our Obligation unto it For there is no Instance of Duty belonging unto it but in general we are obliged unto its performance by virtue of the first Commandment to take the Lord for our God Acknowledging therein his essential verity and soveraign Authority we are obliged to believe all that he shall reveal and to obey in all that he shall command 3 The Good Works rejected from any Interest in our Justification are those whereunto we are created in Christ Jesus Ephes. 2.8 9. the Works of Righteousness which we have done Tit. 3.5 wherein the Gentiles are concerned who never sought for Righteousness by the Works of the Law Rom. 9.30 But it will yet be said that these things are evident in themselves God doth require an Evangelical Righteousness in all that do believe This Christ is not nor is it the Righteousness of Christ. He may be said to be our legal Righteousness but our Evangelical Righteousness he is not And so far as we are Righteous with any Righteousness so far we are justified by it For according unto this Evangelical Righteousness we must be tried if we have it we shall be acquitted and if we have it not we shall be condemned There is therefore a Justification according unto it I answer 1 According to some Authors or Maintainers of this Opinion I see not but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal For our Legal Righteousness he is not in their Judgment by a proper Imputation of his Righteousness unto us but by the Communication of the fruits of what he did and suffered unto us And so he is our Evangelical Righteousness also For our Sanctification is an effect or fruit of what he did and suffered for us Eph. 5.25 26. Tit. 2.14 2. None have this Evangelical Righteousness but those who are in order of nature at least justified before they actually have it For it is that which is required of all that do believe and are justified thereon And we need not much enquire how a man is justified after he is justified 3. God hath not appointed this Personal Righteousness in order unto our Justification before him in this life though he have appointed it to evidence our Justification before others and even in his sight as shall be declared He accepts of it approves of it upon the account of the free Justification of the person in and by whom it is wrought So he had respect unto Abel and his Offering But we are not acquitted by it from any real charge in the sight of God nor do receive Remission of sins on the account of it And those who place the whole of Justification in the Remission of sins making this personal Righteousness the condition of it as the Socinians do leave not any place for the Righteousness of Christ in our Justification 4. If we are in any sense justified hereby in the sight of God we have whereof to boast before him We may not have so absolutely and with respect unto merit yet we have so comparatively and in respect of others who cannot make the same plea for their Justification But all boasting is excluded And it will not relieve to say that this personal Righteousness is of the free Grace and Gift of God unto some and not unto others for we must plead it as our Duty and not as Gods Grace 5. Suppose a person freely Justified by the Grace of God through Faith in the Blood of Christ without respect unto any Works Obedience or Righteousness of his own we do freely grant 1 That God doth indispensably require personal Obedience of him which may be called his Evangelical Righteousness 2 That God doth approve of and accept in Christ this Righteousness so performed 3 That hereby that Faith whereby we are justified is evidenced proved manifested in the sight of God and men 4 That this Righteousness is pleadable unto an acquitment against any charge from Satan the World or our own Consciences 5 That upon it we shall be declared Righteous at the last day and without it none shall so be And if any shall think meet from hence to conclude unto an Evangelical Justification or call Gods acceptance of our Righteousness by that name I shall by no means contend with them And where-ever this enquiry is made not how a sinner guilty of death and obnoxious unto the Curse shall be pardoned acquitted and justified which is by the Righteousness of Christ alone imputed unto him but how a man that professeth Evangelical Faith or Faith in Christ shall be tried judged and whereon as such he shall be justified we grant that it is and must be by his own personal sincere Obedience And these things are spoken not with a design to contend with any or to oppose the opinions of any but only to remove from the principal question in hand those things which do not belong unto it A very few words will also free our enquiry from any concernment in that which is called sentential Justification at the day of Judgment For of what nature soever it be the person concerning whom that sentence is pronounced was 1 actually and compleatly justified before God in this World 2 made partaker of all the Benefits of that Justification even unto a blessed Resurrection in Glory it is raised in Glory 1 Cor. 15. 3 The Souls of the most will long before have enjoyed a blessed Rest with God absolutely discharged and acquitted from all their labours and all their sins There remains nothing but an actual Admission of the whole person into eternal Glory Wherefore this Judgment can be no more but declaratory unto the glory of God and the everlasting Refreshment of them that have believed And without reducing of it unto a new Justification as it is no where called in the Scripture the ends of that solemn Judgment in the manifestation of the Wisdom and Righteousness of God in appointing the way of Salvation by Christ as well as in giving of the Law the publick conviction of them by whom the Law hath been transgressed and the Gospel despised the vindication of the Righteousness power and wisdom of God in the rule of the World by his providence wherein for the most part his paths unto all in this life are in the deep and his footsteps are not known the Glory and Honour of Jesus Christ triumphing over all his Enemies then fully made his footstool and the glorious exaltation of Grace in all that do Believe with sundry other things of an alike tendency
unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things are sufficiently manifest And whence it appears how little force there is in that Argument which some pretend to be of so great weight in this cause As every one they say shall be judged of God at the last day in the same way and manner or on the same Ground is he justified of God in this life But by Works and not by Faith alone every one shall be judged at the last day Wherefore by Works and not by Faith alone every one is justified before God in this life For 1. It is no where said that we shall be judged at the last day ex operibus but only that God will render unto men secundum opera But God doth not justifie any in this life secundum opera Being justified freely by his Grace And not according to the Works of Righteousness which we have done And we are every where said to be justified in this life ex fide per fidem but no where propter fidem or that God justifieth us secundum fidem by Faith but not for our Faith nor according unto our Faith And we are not to depart from the expressions of the Scripture where such a difference is constantly observed 2. It is somewhat strange that a man should be judged at the last day and justified in this life just in the same way and manner that is with respect unto Faith and Works when the Scripture doth constantly ascribe our Justification before God unto Faith without Works and the Judgment at the last day is said to be according unto Works without any mention of Faith 3. If Justification and eternal Judgment proceed absolute-on the same Grounds Reasons and Causes then if men had not done what they shall be condemned for doing at the last day they should have been justified in this life But many shall be condemned only for sins against the light of nature Rom. 2.12 as never having the written Law or Gospel made known unto them Wherefore unto such persons to abstain from sins against the light of nature would be sufficient unto their Justification without any knowledge of Christ or the Gospel 4. This Proposition that God pardons men their Sins gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works is not only foraign to the Gospel but contradictory unto it and destructive of it as contrary unto all express Testimonies of the Scripture both in the old Testament and the new where these things are spoken of But that God judgeth all men and rendreth unto all men at the last Judgment according unto their Works is true and affirmed in the Scripture 5. In our Justification in this life by Faith Christ is considered as our Propitiation and Advocate as he who hath made Atonement for sin and brought in everlasting Righteousness But at the last day and in the last Judgment he is considered only as the Judge 6. The end of God in our Justification is the Glory of his Grace Eph. 1.6 But the end of God in the last Judgment is the Glory of his remunerative Righteousness 2 Tim. 4.8 7. The Representation that is made of the final Judgment Math. 7. and Chap. 25. is only of the visible Church And therein the plea of Faith as to the profession of it is common unto all and is equally made by all Upon that plea of Faith it is put unto the trial whether it were sincere true Faith or no or only that which was dead and barren And this trial is made solely by the fruits and effects of it and otherwise in the publick declaration of things unto all it cannot be made Otherwise the Faith whereby we are justified comes not into Judgment at the last day See Joh. 5.24 with Mark 16.16 CHAP. VII Imputation and the Nature of it with the Imputation of the Righteousness of Christ in particular THe first express Record of the Justification of any sinner is of Abraham Others were justified before him from the Beginning and there is that affirmed of them which sufficiently evidenceth them so to have been But this Prerogative was reserved for the Father of the Faithful that his Justification and the express way and manner of it should be first entered on the Sacred Record So it is Gen. 15.6 He believed in the Lord and it was counted unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him or imputed unto him for Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was counted reckoned imputed And it was not written for his sake alone that it was imputed unto him but for us also unto whom it shall be imputed if we believe Rom. 4.23 24. Wherefore the first express Declaration of the nature of Justification in the Scripture affirms it to be by Imputation The Imputation of somewhat unto Righteousness And this done in that place and instance which is Recorded on purpose as the president and example of all those that shall be justified As he was justified so are we and no otherwise Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel And besides there was from the first a strong and Dangerous Opposition made unto it For this matter of Justification the Doctrine of it and what necessarily belongs thereunto was that whereon the Jewish Church broke off from God refused Christ and the Gospel perishing in their sins as is expresly declared Rom. 9.31 10.3 4. And in like manner a dislike of it an Opposition unto it ever was and ever will be a principle and cause of the Apostasie of any professing Church from Christ and the Gospel that falls under the power and deceit of them as it fell out afterwards in the Churches of the Galatians But in this state the Doctrine of Justification was fully declared stated and vindicated by the Apostle Paul in a peculiar manner And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation or that our Justification consists in the non-Imputation of sin and the Imputation of Righteousness But yet although the first Recorded instance of Justification and which was so recorded that it might be an example and represent the Justification of all that should be justified unto the end of the World is expressed by Imputation and Righteousness imputed and the Doctrine of it in that great case wherein the eternal welfare of the Church of the Jews or their ruine was concerned is so expressed by the Apostle yet is it so fallen out in our days that nothing in Religion is more maligned more reproached more despised then the Imputation of Righteousness unto us or an Imputed Righteousness A putative Righteousness the
alone others Faith and Works also and that in the same kind of necessity and use That whose consideration we at present undertake is the second thing proposed And indeed herein lies the substance of the whole controversie about our Justification before God upon the determination and stating whereof the determination of all other incident Questions doth depend This therefore is that which herein I affirm The Righteousness of Christ in his Obedience and Suffering for us imputed unto Believers as they are united unto him by his spirit is that Righteousness whereon they are justified before God on the Account whereof their sins are pardoned and a Right is granted them into the Heavenly Inheritance This Position is such as wherein the substance of that Doctrine in this important Article of Evangelical Truth which we plead for is plainly and fully expressed And I have chosen the rather thus to express it because it is that Thesis wherein the Learned Davenant laid down that common Doctrine of the Reformed Churches whose defence he undertook This is the shield of Truth in the whole cause of Justification which whilst it is preserved safe we need not trouble our selves about the Differences that are among Learned men about the most proper stating and declaration of some lesser concernments of it This is the Refuge the only Refuge of distressed Consciences wherein they may find Rest and Peace For the confirmation of this Assertion I shall do these three things 1 Reflect on what is needful unto the Explanation of it 2 Answer the most important general Objections against it 3 Prove the Truth of it by Arguments and Testimonies of the holy Scripture As to the first of these or what is necessary unto the Explanation of this Assertion it hath been sufficiently spoken unto in our foregoing Discourses The Heads of some things only shall at present be called over 1. The Foundation of the Imputation asserted is Union Hereof there are many Grounds and Causes as hath been declared But that which we have immediate respect unto as the Foundation of this Imputation is that whereby the Lord Christ and Believers do actually coalesce into one mystical Person This is by the Holy Spirit inhabiting in him as the Head of the Church in all fulness and in all Believers according to their measure whereby they became members of his mystical Body That there is such an Union between Christ and Believers is the Faith of the Catholick Church and hath been so in all Ages Those who seem in our days to deny it or question it either know not what they say or their minds are influenced by their Doctrine who deny the Divine Persons of the Son and of the Spirit Upon supposition of this Vnion Reason will grant the Imputation pleaded for to be reasonable at least that there is such a peculiar Ground for it as is not to be exemplified in any things natural or political among men 2. The Nature of Imputation hath been fully spoken unto before and thereunto I refer the Reader for the understanding of what is intended thereby 3. That which is imputed is the Righteousness of Christ and briefly I understand hereby his whole Obedience unto God in all that he did and suffered for the Church This I say is imputed unto Believers so as to become their only Righteousness before God unto the Justification of Life If beyond these things any Expressions have been made use of in the Explanation of this Truth which have given occasion unto any Differences or Contests although they may be true and defensible against Objections yet shall not I concern my self in them The substance of the Truth as laid down is that whose Defence I have undertaken and where that is granted or consented unto I will not contend with any about their way and methods of its Declaration nor defend the Terms and Expressions that have by any been made use of therein For instance Some have said that what Christ did and suffered is so imputed unto us as that we are judged and esteemed in the sight of God to have done or suffered our selves in him This I shall not concern my self in For although it may have a sound sense given unto it and is used by some of the Antients yet because offence is taken at it and the substance of the Truth we plead for is better otherwise expressed it ought not to be contended about For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered but only that he did it and suffered it in our stead Hereon God makes a Grant and Donation of it unto Believers upon their Believing unto their Justification before him And the like may be said of many other Expressions of the like nature These things being premised I proceed unto the consideration of the general objections that are urged against the Imputation we plead for And I shall insist only on some of the principal of them and whereinto all others may be resolved for it were endless to go over all that any mans Invention can suggest unto him of this kind And some general considerations we must take along with us herein As 1. The Doctrine of Justification is a part yea an eminent part of the mystery of the Gospel It is no marvel therefore if it be not so exposed unto the common notions of Reason as some would have it to be There is more required unto the true spiritual understanding of such mysteries yea unless we intend to renounce the Gospel it must be asserted that Reason as it is corrupted and the mind of man destitute of Divine supernatural Revelation do dislike every such Truth and rise up in Enmity against it So the Scripture directly affirms Rom. 8.7 1 Cor. 2.14 2. Hence are the Minds and Inventions of men wonderful fertile in coyning Objections against Evangelical Truths and raising cavils against them Seldom to this purpose do they want an endless number of sophistical Objections which because they know no better they themselves judge insoluble For carnal Reason being once set at liberty under the false notion of Truth to act it self freely and boldly against spiritual mysteries is subtile in its arguings and pregnant in its Invention of them How endless for instance are the Sophisms of the Socinians against the Doctrine of the Trinity and how do they triumph in them as unanswerable Under the shelter of them they despise the force of the most evident Testimonies of the Scripture and those multiplied on all occasions In like manner they deal with the Doctrine of the satisfaction of Christ as the Pelagians of old did with that of his Grace Wherefore he that will be startled at the Appearance of subtile or plausible Objections against any Gospel mysteries that are plainly revealed and sufficiently attested in the Scripture is not likely to come unto much stability in his Profession of them 3. The most of the
their God And if men come to their Trial before God whether they shall be justified or condemned these also must be heard and taken into the Account But then no man can stand no man can be justified as it is elsewhere expressed Wherefore the wisest and safest course is as unto our Justification before God utterly to forego this plea and not to insist on our own Obedience least our sins should appear also and be heard No Reason can any man give on his own Account why they should not so be And if they be so the best of men will be cast in their Trial as the Psalmist declares Two things are required in this Trial that a sinner may stand 1 That his Iniquities be not observed for if they be so he is lost for ever 2 That a Righteousness be produced and pleaded that will endure the Trial. For Justification is upon a Justifying Righteousness For the first of these the Psalmist tells us it must be through pardon or forgiveness But there is Forgiveness with thee wherein lies our only relief against the condemnatory sentence of the Law with respect unto our Iniquities that is through the Blood of Christ for in him we have Redemption through his Blood even the Forgiveness of sins Ephes. 1.7 The other cannot be our own Obedience because of our Iniquities Wherefore this the same Psalmist directs us unto Psal. 71.16 I will go in the strength of the Lord God I will make mention of they Righteousness of thine only The Righteousness of God and not his own yea in opposition unto his own is the only plea that in this case he would insist upon If no man can stand a Trial before God upon his own Obedience so as to be justified before him because of his own personal Iniquities and if our only plea in that case be the Righteousness of God the Righteousness of God only and not our own then is there no personal inherent Righteousness in any Believers whereon they may be justified which is that which is to be proved The same is again asserted by the same Person and that more plainly and directly Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be justified This Testimony is the more to be considered because as it is derived from the Law Exod. 34.7 so it is transferred into the Gospel and twice urged by the Apostle unto the same purpose Rom. 3.20 Gal. 2.16 The Person who insists on this plea with God professeth himself to be his Servant Enter not into Judgment with thy Servant that is one that loved him feared him yielded all sincere Obedience He was not an Hypocrite not an unbeliever not an unregenerate person who had performed no Works but such as were legal such as the Law required and such as were done in the strength of the Law only such works as all will acknowledge to be excluded from our Justification and which as many judge are only those which are so excluded David it was who was not only converted a true Believer had the Spirit of God and the Aids of special Grace in his Obedience but had this Testimony unto his sincerity that he was a man after Gods own Heart And this witness had he in his own Conscience of his Integrity Uprightness and personal Righteousness so as that he frequently avows them appeals unto God concerning the Truth of them and pleads them as a Ground of Judgment between him and his Adversaries We have therefore a case stated in the Instance of a sincere and eminent Believer who excelled most in inherent personal Righteousness This Person under these circumstances thus testified unto both by God and in his own Conscience as unto the sincerity yea as unto the eminency of his Obedience considers how he may stand before God and be justified in his sight Why doth he not now plead his own merits and that if not ex condigno yet at least ex congruo he deserved to be acquitted and justified But he left this plea for that Generation of men that were to come after who would justifie themselves and despise others But suppose he had no such confidence in the merit of his Works as some have now attained unto yet why he doth not freely enter into Judgment with God put it unto the Trial whether he should be justified or no by pleading that he had fulfilled the Condition of the New Covenant that Everlasting Covenant which God made with him ordered in all things and sure For upon a supposition of the procurement of that Covenant and the Terms of it by Christ for I suppose the virtue of that Purchase he made of it is allowed to extend unto the Old Testament this was all that was required of him Is it not to be feared that he was one of them who see no necessity or leave none of Personal Holiness and Righteousness seeing he makes no mention of it now it should stand him in the greatest stead At least he might plead his Faith as his own Duty and Work to be imputed unto him for Righteousness But whatever the Reason be he waves them all and absolutely deprecates a Trial upon them Come not saith he O Lord into Judgment with thy Servant as it is promised that he who believes should not come into Judgment Joh. 5.24 And if this Holy Person renounce the whole consideration of all his personal inherent Righteousness in every kind and will not insist upon it under any pretence in any place as unto any use in his Justification before God we may safely conclude there is no such Righteousness in any whereby they may be justified And if men would but leave those shades and coverts under which they hide themselves in their Disputations if they would forego those pretences and Distinctions wherewith they delude themselves and others and tell us plainly what plea they dare make in the presence of God from their own Righteousness and Obedience that they may be justified before him we should better understand their minds than now we do There is one I confess who speaks with some confidence unto this purpose And that is Vasquez the Jesuite in 1.2 Disp. 204. cap. 4. Inhaerens Justitia ita reddit animam justam sanctam ac proinde filiam Dei ut hoc ipso reddat eam heredem dignam aeterna Gloria imo ipse Deus efficere non potest ut hujusmodi justus dignus non sit aeterna beatitudine Is it not sad that David should discover so much Ignorance of the worth of his inherent Righteousness and discover so much pusillanimity with respect unto his Trial before God whereas God himself could not otherwise order it but that he was and must be worthy of eternal Blessedness The Reason the Psalmist gives why he will not put it unto the Trial whether he should be acquitted or justified upon his own obedience is this general Axiom for in thy sight
shall not farther here insist on this Testimony Many others also unto the same purpose I shall wholly omit namely all those wherein the Saints of God or the Church in an humble acknowledgment and confession of their own sins do betake themselves unto the Mercy and Grace of God alone as dispensed through the Mediation and Blood of Christ and all those wherein God promiseth to pardon and blot out our Iniquities for his own sake for his names sake to bless the people not for any good that was in them nor for their Righteousness nor for their Works the consideration whereof he excludes from having any influence into any actings of his Grace towards them And all those wherein God expresseth his Delight in them alone and his Approbation of them who hope in his mercy trust in his name betaking themselves unto him as their only Refuge pronouncing them accursed who trust in any thing else or glory in themselves such as contain singular promises unto them that betake themselves unto God as Fatherless Hopeless and lost in themselves There is none of the Testimonies which are multiplied unto this purpose but they sufficiently prove that the best of Gods Saints have not a Righteousness of their own whereon they can in any sense be justified before God For they do all of them in the places referred unto renounce any such Righteousness of their own all that is in them all that they have done or can do and betake themselves unto Grace and Mercy alone And whereas as we have before proved God in the Justification of any doth exercise Grace towards them with respect unto a Righteousness whereon he declares them Righteous and accepted before him they do all of them respect a Righteousness which is not inherent in us but imputed us Herein lies the substance of all that we enquire into in this matter of Justification All other disputes about qualifications conditions causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of Interest for own Works and Obedience in our Justification before God are but the speculations of men at ease The Conscience of a convinced sinner who presents himself in the presence of God finds all practically reduced unto this one point namely whether he will trust unto his own personal inherent Righteousness or in a full Renuntiation of it betake himself unto the Grace of God and the Righteousness of Christ alone In other things he is not concerned And let men phrase his own Righteousness unto him as they please let them pretend it meritorious or only Evangelical not legal only an accomplishment of the condition of the new Covenant a cause without which he cannot be justified it will not be easie to frame his mind unto any confidence in it as unto Justification before God So as not to deceive him in the Issue The second part of the present Argument is taken from the nature of the thing it self or the consideration of this personal inherent Righteousness of our own what it is and wherein it doth consist and of what use it may be in our Justification And unto this purpose it may be observed 1. That we grant an inherent Righteousness in all that do believe as hath been before declared For the fruit of the Spirit is in all Goodness and Righteousness and Truth Ephes. 5.9 Being made free from sin we become the Servants of Righteousness Rom. 6.20 And our Duty it is to follow after Righteousness Godliness Faith Love Meekness 1 Tim. 2.22 And although Righteousness be mostly taken for an especial Grace or Duty distinct from other Graces and Duties yet we acknowledge that it may be taken for the whole of our Obedience before God and the word is so used in the Scripture where our own Righteousness is opposed unto the Righteousness of God And it is either Habitual or Actual There is an Habitual Righteousness inherent in Believers as they have put on the new man which after God is created in Righteousness and true Holiness Ephes. 4.24 As they are the Workmanship of God created in Jesus Christ unto good Works Chap. 2.8 And there is an Actual Righteousness consisting in those good Works whereunto we are so created or the fruits of Righteousness which are to the praise of God by Jesus Christ. And concerning this Righteousness it may be observed 1 That men are said in the Scripture to be just or righteous by it but no one is said to be justified by it before God 2 That it is not ascribed unto or found in any but those that are actually justified in order of nature antecedent thereunto This being the constant Doctrine of all the reformed Churches and Divines it is an open Calumny whereby the contrary is ascribed unto them or any of those who believe the Imputation of the Righteousness of Christ unto our Justification before God So Bellarmine affirms that no Protestant Writers acknowledge an inherent Righteousness but only Bucer and Chemnitius when there is no one of them by whom either the thing it self or the necessity of it is denied But some excuse may be made for him from the manner whereby they expressed themselves wherein they always carefully distinguished between inherent Holiness and that Righteousness whereby we are justified But we are now told by one that if we should affirm it an Hundred times he could scarce believe us This is somewhat severe for although he speaks but to one yet the charge falls equally upon all who maintain that Imputation of the Righteousness of Christ which he denies who being at least the generality of all Protestant Divines they are represented either as so foolish as not to know what they say or so dishonest as to say one thing and believe another But he endeavours to justifie his censure by sundry Reasons And first he says that inherent Righteousness can on no other account be said to be ours than that by it we are made Righteous that is that it is the condition of our Justification required in the new Covenant This being denied all inherent Righteousness is denied But how is this proved what if one should say that every Believer is inherently Righteous but yet that this inherent Righteousness was not the condition of his Justification but rather the consequent of it and that it is no where required in the new Covenant as the condition of our Justification how shall the contrary be made to appear The Scripture plainly affirms that there is such an inherent Righteousness in all that believe and yet as plainly that we are justified before God by Faith without works Wherefore that it is the condition of our Justification and so antecedent unto it is expresly contrary unto that of the Apostle unto him that worketh not but believeth on him that justifieth the ungodly his Faith is counted unto him for Righteousness Rom. 4.5 Nor is it the condition of the Covenant it self as that whereon the whole Grace of the Covenant is suspended For as it is
habitual wherein the Denomination of Righteous is principally taken it is a Grace of the Covenant it self and so not a condition of it Jerem. 31.33 Chap. 32.39 Ezek. 36.25 26 27. If no more be intended but that it is as unto its actual exercise what is indispensably required of all that are taken into Covenant in order unto the compleat ends of it we are agreed But hence it will not follow that it is the condition of our Justification It is added that all Righteousness respects a Law and a Rule by which it is to be tried And he is Righteous who hath done these things which that Law requires by whose Rule he is to be judged But 1 This is not the way whereby the Scripture expresseth our Justification before God which alone is under consideration namely that we bring unto it a personal Righteousness of our own answering the Law whereby we are to be judged Yea an Assertion to this purpose is forraign to the Gospel and destructive of the Grace of God by Jesus Christ. 2 It is granted that all Righteousness respects a Law as the Rule of it And so doth this whereof we speak namely the Moral Law which being the sole eternal unchangeable Rule of Righteousness if it do not in the substance of it answer thereunto a Righteousness it is not But this it doth in as much as that so far as it is is habitual it consists in the Renovation of the Image of God wherein that Law is written in our Hearts and all the actual Duties of it are as to the substance of them what is required by that Law But as unto the manner of its communication unto us and of its performance by us from Faith in God by Jesus Christ and Love unto him as the Author and Fountain of all the Grace and Mercy procured and administred by him it hath respect unto the Gospel What will follow from hence why that he is just that doth those things which that Law requires whereby he is to be judged He is so certainly For not the Hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 So Moses describeth the Righteousness of the Law that the man that doth those things shall live in them Rom. 10.5 But although the Righteousness whereof we discourse be required by the Law as certainly it is for it is nothing but the Law in our hearts from whence we walk in the ways and keep the Statutes or Commandments of God yet doth it not so answer the Law as that any man can be justified by it But then it will be said that if it doth not answer that Law and Rule whereby we are to be judged then it is no Righteousness for all Righteousness must answer the Law whereby it is required And I say it is most true it is no perfect Righteousness it doth not so answer the Rule and Law as that we can be justified by it or safely judged on it But so far as it doth answer the Law it is a Righteousness that is imperfectly so and therefore is an imperfect Righteousness which yet giveth the Denominati of Righteous unto them that have it both absolutely and comparatively It is said therefore that it is the Law of Grace or the Gospel from whence we are denominated Righteous with this Righteousness But that we are by the Gospel denominated Righteous from any Righteousness that is not required by the moral Law will not be proved Nor doth the Law of Grace or the Gospel any where require of us or prescribe unto us this Righteousness as that whereon we are to be justified before God It requires Faith in Christ Jesus or the receiving of him as he is proposed in the Promises of it in all that are to be justified It requires in like manner Repentance from dead works in all that believe as also the fruits of Faith Conversion unto God and Repentance in the works of Righteousness which are to the praise of God by Jesus Christ with perseverance therein unto the end And all this may if you please be called our Evangelical Righteousness as being our Obedience unto God according to the Gospel But yet the Graces and Duties wherein it doth consist do no more perfectly answer the commands of the Gospel then they do those of the moral Law For that the Gospel abates from the Holiness of the Law and makes that to be no sin which is sin by the Law or approves absolutely of less intension or lower degrees in the Love of God than the Law doth is an impious Imagination And that the Gospel requires all these things entirely and and equally as the Condition of our Justification before God and so antecedently thereunto is not yet proved nor ever will be It is hence concluded That this is our Righteousness according unto the Evangelical Law which requires it by this we are made Righteous that is not guilty of the non-performance of the condition required in that Law And these things are said to be very plain So no doubt they seemed unto the Author unto us they are intricate and perplexed However I wholly deny that our Faith Obedience and Righteousness considered as ours as wrought by us although they are all accepted with God through Jesus Christ according to the Grace declared in the Gospel do perfectly answer the commands of the Gospel requiring them of us as to matter manner and degree and that therefore it is utterly impossible that they should be the cause or condition of our Justification before God Yet in the Explanation of these things it is added by the same Author that our maimed and imperfect Righteousness is accepted unto Salvation as if it were every way absolute and perfect for that so it should be Christ hath merited by his most perfect Righteousness But it is Justification and not Salvation that alone we discourse about and that the works of Obedience or Righteousness have another respect unto Salvation then they have unto Justification is too plainly and too often expressed in the Scripture to be modestly denied And if this weak and imperfect Righteousness of ours be esteemed and accepted as every way perfect before God then either it is because God judgeth it to be perfect and so declares us to be most just and justified thereon in his sight or he judgeth it not to be compleat and perfect yet declareth us to be perfectly Righteous in his sight thereby Neither of these I suppose can well be granted It will therefore be said it is neither of them but Christ hath obtained by his compleat and most perfect Righteousness and Obedience that this lame and imperfect Righteousness of ours should be accepted as every way perfect And if it be so it may be some will think it best not to go about by this weak halt and imperfect Righteousness but as unto their Justification betake themselves immediately unto the most perfect Righteousness of
mortification of sin nor of growth in Grace And indeed this is the only rational pretence of ascribing our Justification before God thereunto For were it so with any what should hinder him from being justified thereon before God but only that he hath been a sinner which spoils the whole market But this vain Imagination is so contrary unto the Scripture and the Experience of all that know the Terrour of the Lord and what it is to walk humbly before him as that I shall not insist on the Refutation of it 2. It is pleaded that although this Righteousness be not an exact fulfilling of the moral Law yet is it the Accomplishment of the Condition of the New Covenant or entirely answereth the Law of Grace and all that is required of us therein Ans. 1. This wholly takes away sin and the pardon of it no less then doth the conceit of sinless perfections which we now rejected For if our Obedience do answer the only Law and Rule of it whereby it is to be tried measured and judged then is there no sin in us nor need of pardon No more is required of any man to keep him absolutely free from sin but that he fully answer and exactly comply with the Rule and Law of his Obedience whereby he must be judged On this supposition therefore there is neither sin nor any need of the pardon of it To say that there is still both sin and need of pardon with respect unto the moral Law of God is to confess that Law to be the Rule of our Obedience which this Righteousness doth no way answer and therefore none by it can be justified in the sight of God 2. Although this Righteousness be accepted in justified persons by the Grace of our Lord Jesus Christ yet consider the principle of it with all the Acts and Duties wherein it doth consist as they are required and prescribed in the Gospel unto us and they do neither joyntly nor severally fulfil and and answer the commands of the Gospel no more then they do the commands of the Law Wherefore they cannot all of them constitute a Righteousness consisting in an exact conformity unto the Rules of the Gospel or the Law of it For it is impious to imagine that the Gospel requiring any Duty of us suppose the Love of God doth make any Abatement as unto the matter manner or degrees of perfection in it from what was required by the Law Doth the Gospel require a lower degree of Love to God a less perfect Love than the Law did God forbid The same may be said concerning the inward frame of our natures and all other Duties whatever wherefore although this Righteousness is accepted in justified Persons as God had respect unto Abel and then unto his Offering in the way and unto the ends that shall be afterwards declared yet as it relates unto the commands of the Gospel both it and all the Duties of it are no less imperfect then it would be if it should be left unto its Trial by the Law of Creation only 3. I know not what some men intend On the one hand they affirm that our Lord Jesus Christ hath enlarged and heightened the spiritual sense of the moral Law and not only so but added unto it new precepts of more exact Obedience than it did require But on the other they would have him to have brought down or taken off the Obligation of the Law so as that a man according as he hath adapted it unto the use of the Gospel shall be judged of God to have fulfilled the whole Obedience which it requires who never answered any one precept of it according unto its original sense and obligation For so it must be if this imperfect Righteousness be on any account esteemed a fulfilling of the Rule of our Obedience as that thereon we should be justified in the sight of God 4. This opinion puts an irreconcileable Difference between the Law and the Gospel not to be composed by any distinctions For according unto it God declares by the Gospel a man to be perfectly Righteous justified and blessed upon the consideration of a Righteousness that is imperfect and in the Law he pronounceth every one accursed who continueth not in all things required by it and as they are therein required But it is said that this Righteousness is no otherwise to be considered but as the condition of the new Covenant whereon we obtain Remission of sins on the sole account of the satisfaction of Christ wherein our Justification doth consist Ans. 1. Some indeed do say so but not all not the most not the most learned with whom in this controversie we have to do And in our Pleas for what we believe to be the Truth we cannot always have respect unto every private opinion whereby it is opposed 2 That Justification consists only in the pardon of sin is so contrary to the signification of the Word the constant use of it in the Scripture the common notion of it amongst mankind the sense of men in their own Consciences who find themselves under an Obligation unto Duty and express Testimonies of the Scripture as that I somewhat wonder how it can be pretended But it shall be spoken unto elsewhere 3 If this Righteousness be the fulfilling of the condition of the new Covenant whereon we are justified it must be in it self such as exactly answereth some Rule or Law of Righteousness and so be perfect which it doth not and therefore cannot bear the place of a Righteousness in our Justification 4 That this Righteousness is the condition of our Justification before God or of that interest in the Righteousness of Christ whereby we are justified is not proved nor ever will be I shall briefly add two or three considerations excluding this personal Righteousness from its pretended interest in our Justification and close this Argument 1. That Righteousness which neither answereth the Law of God nor the end of God in our Justification by the Gospel is not that whereon we are Justified But such is this inherent Righteousness of Believers even of the best of them 1 That it answereth not the Law of God hath been proved from its Imperfection Nor will any sober person pretend that it exactly and perfectly fulfills the Law of our Creation And this Law cannot be disanulled whilst the Relation of Creator and Rewarder on the one hand and of Creatures capable of Obedience and Rewards on the other between God and us doth continue Wherefore that which answereth not this Law will not justifie us For God will not abrogate that Law that the Transgressors of it may be justified Do we saith the Apostle by the Doctrine of Justification by Faith without Works make void the Law God forbid yea we establish it Rom. 3.31 2 That we should be justified with respect unto it answereth not the end of God in our Justification by the Gospel For this is to take away all glorying in
our selves and all occasion of it every thing that might give countenance unto it so as that the whole might be to the praise of his own Grace by Christ Rom. 3.27 1 Cor. 1.29 30 31. How it is Faith alone that gives glory to God herein hath been declared in the Description of its nature But it is evident that no man hath or can have possibly any other any greater occasion of boasting in himself with respect unto his Justification then that he is justified on his performance of that condition of it which consists in his own personal Righteousness 2. No man was ever justified by it in his own Conscience much less can he be justified by it in the sight of God For God is greater then our Hearts and knoweth all things There is no man so Righteous so Holy in the whole World nor ever was but his own Conscience would charge him in many things with his coming short of the Obedience required of him in matter or manner in the kind or degrees of perfection For there is no man that liveth and sinneth not Absolutely Nemo absolvitur se judice Let any man be put unto a Trial in himself whether he can be justified in his own Conscience by his own Righteousness and he will be cast in the Trial at his own Judgment seat And he that doth not thereon conclude that there must be another Righteousness whereby he must be justified that originally and inherently is not his own will be at a loss for peace with God But it will be said that men may be justified in their Consciences that they have performed the condition of the new Covenant which is all that is pleaded with respect unto this Righteousness And I no way doubt but that men may have a comfortable perswasion of their own sincerity in Obedience and satisfaction in the Acceptance of it with God But it is when they try it as an effect of Faith whereby they are justified and not as the condition of their Justification Let it be thus stated in their minds that God requireth a personal Righteousness in order unto their Justification whereon their Determination must be this is my Righteousness which I present unto God that I may be justified and they will find difficulty in arriving at it if I be not much mistaken 3. None of the Holy men of old whose Faith and Experience are recorded in the Scripture did ever plead their own personal Righteousness under any Notion of it either as to the merit of their Works or as unto their compleat performance of what was required of them as the condition of the Covenant in order unto their Justification before God This hath been spoken unto before CHAP. XI The nature of the Obedience that God requireth of us The Eternal obligation of the Law thereunto OUr second Argument shall be taken from the nature of that Obedience or Righteousness which God requireth of us that we may be accepted of him and approved by him This being a large subject if fully to be handled I shall reduce what is of our present concernment in it unto some special Heads or Observations 1. God being a most perfect and therefore a most free Agent all his actings towards mankind all his dealings with them all his Constitutions and Laws concerning them are to be resolved into his own Soveraign will and pleasure No other reason can be given of the Original of the whole Systeme of them This the Scripture testifieth unto Psal. 115.3.135.6 Prov. 16.4 Ephes. 1.9 11. Rev. 4.11 The being existence and natural circumstances of all Creatures being an effect of the free Counsel and pleasure of God all that belongs unto them must be ultimately resolved thereinto 2. Upon a supposition of some free Acts of the will of God and the execution of them constituting an order in the things that outwardly are of him and their mutual respect unto one another some things may become necessary in this Relative state whose being was not absolutely necessary in its own nature The order of all things and their mutual respect unto one another depends on Gods free Constitution no less then their being absolutely But upon a supposition of that Constitution things have in that order a necessary Relation one to another and all of them unto God Wherefore 3. It was a free Soveraign act of Gods will to create effect or produce such a Creature as man is that is of a nature intelligent rational capable of moral Obedience with Rewards and Punishments But on supposition hereof man so freely made could not be governed any other ways but by a moral Instrument of Law or Rule influencing the rational faculties of his Soul unto Obedience and guiding him therein He could not in that constitution be contained under the Rule of God by a mere Physical influence as are all irrational or brute Creatures To suppose it is to deny or destroy the essential faculty and powers wherewith he was created Wherefore on the supposition of his being it was necessary that a Law or Rule of Obedience should be prescribed unto him and be the Instrument of Gods Government towards him 4. This necessary Law so far forth as it was necessary did immediately and unavoidably ensue upon the constitution of our natures in Relation unto God Supposing the nature being and properties of God with the works of Creation on the one hand and suppose the being existence and the nature of man with his necessary Relation unto God on the other and the Law whereof we speak is nothing but the Rule of that Relation which can neither be nor be preserved without it Hence is this Law eternal indispensable admitting of no other variation than doth the Relation between God and man which is a necessary exurgence from their distinct natures and properties 5. The substance of this Law was that man adhering unto God absolutely universally unchangeably uninterruptedly in trust love and fear as the chiefest good the first Author of his being of all the present and future Advantages whereof it was capable should yield Obedience unto him with respect unto his infinite Wisdom Righteousness and Almighty Power to protect reward and punish in all things known to be his will and pleasure either by the light of his own mind or especial Revelation made unto him And it is evident that no more is required unto the constitution and establishment of this Law but that God be God and Man be Man with the necessary Relation that must thereon ensue between them Wherefore 6. This Law doth eternally and unchangeably oblige all men unto Obedience to God even that Obedience which it requires and in the manner wherein it requires it For both the substance of what it requires and the manner of the performance of it as unto measures and degrees are equally necessary and unalterable upon the suppositions laid down For God cannot deny himself nor is the nature of man changed as unto the
same manner as it was under the Covenant of Works But the Argument speaks not as unto the manner or way whereby it is so but to the thing it self If it be so in any way or manner under what qualifications soever we are under that Covenant still If it be of Works any way it is not of Grace at all But it is added that the differences are such as are sufficient to constitute Covenants effectually distinct As 1. The perfect sinless obedience was required in the first Covenant but in the new that which is imperfect and accompanied with many sins and failings is accepted Answ. This is gratis dictum and begs the Question No Righteousness unto Justification before God is or can be accepted but what is perfect 2. Grace is the original fountain and cause of all our acceptation before God in the new Covenant Answ. It was so also in the old The Creation of Man in Original Righteousness was an effect of Divine Grace Benignity and Goodness And the reward of Eternal Life in the enjoyment of God was of meer Soveraign Grace Yet what was then of Works was not of Grace no more is it at present 3. There would then have been Merit of Works which is now excluded Answ. Such a Merit as ariseth from an equality and proportion between Works and Reward by the rule of commutative Justice would not have been in the Works of the first Covenant and in no other sense is it now rejected by them that oppose the Imputation of the Righteousness of Christ. 4. All is now resolved into the Merit of Christ upon the account whereof alone our own Personal Righteousness is accepted before God unto our Justification Answ. The Question is not on what account nor for what reason it is so accepted but whether it be or no seeing its so being is effectually constitutive of a Covenant of Works CHAP. XIV The Exclusion of all sorts of Works from an interest in Justification What intended by the Law and the Works of it in the Epistles of Paul WE shall take our Fourth Argument from the express Exclusion of all Works of what sort soever from our Justification before God For this alone is that which we plead namely that no Acts or Works of our own are the Causes or Conditions of our Justification but that the whole of it is resolved into the Free Grace of God through Jesus Christ as the Mediator and Surety of the Covenant To this purpose the Scripture speaks expresly Rom. 3.28 Therefore we conclude that a Man is justified by Faith without the Works of the Law Rom. 4.5 But unto him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness Rom. 11.6 If it be of Grace then is it not of Works Gal. 2.16 Knowing that a Man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh be justified Eph. 2.8 9. For by Grace are ye saved through Faith not of Works lest any Man should boast Tit. 3.5 Not by Works of Righteousness which we have done but according unto his Mercy he hath saved us These and the like Testimonies are express and in positive Terms assert all that we contend for And I am perswaded that no unprejudiced person whose mind is not prepossessed with notions and distinctions whereof not the least Title is offered unto them from the Texts mentioned nor elsewhere can but judg that the Law in every sense of it and all sorts of Works whatever that at any time or by any means Sinners or Believers do or can perform are not in this or that sense but every way and in all senses excluded from our Justification before God And if it be so it is the Righteousness of Christ alone that we must betake our selves unto or this matter must cease for ever And this Inference the Apostle himself makes from one of the Testimonies before-mentioned namely that of Gal. 2.16 for he adds upon it I through the Law am dead to the Law that I might live unto God I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me I do not frustrate the Grace of God for if Righteousness come by the Law then is Christ dead in vain Our Adversaries are extreamly divided amongst themselves and can come unto no consistency as to the sense and meaning of the Apostle in these Assertions for what is proper and obvious unto the understanding of all Men especially from the opposition that is made between the Law and Works on the one hand and Faith Grace and Christ on the other which are opposed as inconsistent in this matter of our Justification they will not allow nor can do so without the ruine of the opinions they plead for Wherefore their various conjectures shall be examined as well to shew their inconsistency among themselves by whom the Truth is opposed as to confirm our present Argument 1. Some say it is the Ceremonial Law alone and the Works of it that are intended or the Law as given unto Moses on Mount Sinai containing that intire Covenant that was afterwards to be abolished This was of old the common opinion of the Schoolmen though it be now generally exploded And the opinion lately contended for that the Apostle Paul excludes Justification from the Works of the Law not because no Man can yield that perfect obedience which the Law requires or excludes Works absolutely perfect and sinless obedience but because the Law it self which he intends could not justifie any by the observation of it is nothing but the renovation of this obsolete notion that it is the Ceremonial Law only or which upon the matter is all one the Law given on Mount Sinai abstracted from the Grace of the Promise which could not justifie any in the observation of its Rites and Commands But of all other conjectures this is the most impertinent and contradictory unto the design of the Apostle and is therefore rejected by Bellarmine himself For the Apostle treats of that Law whose doers shall be justified Chap 2.13 And the Authors of this opinion would have it to be a Law that can justifie none of them that do it That Law he intends whereby is the knowledge of sin for he gives this reason why we cannot be justified by the Works of it namely Because by it is the knowledge of sin Chap. 3.20 And by what Law is the knowledge of sin he expresly declares where he affirms That he had not known Lust except the Law had said Thou shalt not covet Chap. 7.7 which is the Moral Law alone That Law he designs
which stops the mouth of all sinners and makes all the World obnoxious unto the judgment of God Chap. 3.19 Which none can do but the Law written in the heart of men at their Creation Chap. 2.14 15. That Law which if a man do the works of it he shall live in them Gal. 3.12 Rom. 10.5 and which brings all men under the Curse for sin Gal. 3.10 The Law that is established by Faith and not made void Rom. 3.31 which the Ceremonial Law is not nor the Covenant of Sinai The Law whose Righteousness is to be fulfilled in us Rom. 8.4 And the instance which the Apostle gives of Justification without the Works of that Law which he intends namely that of Abraham was some hundreds of years before the giving of the Ceremonial Law Neither yet do I say that the Ceremonial Law and the Works of it are excluded from the Intention of the Apostle For when that Law was given the Observation of it was an especial Instance of that Obedience we owed unto the first Table of the Decalogue and the exclusion of the Works thereof from our Justification in as much as the performance of them was part of that Moral Obedience which we owed unto God is exclusive of all other works also But that it is alone here intended or that Law which could never justifie any by its observation although it was observed in due manner is a fond Imagination and contradictory to the express Assertion of the Apostle And whatever is pretended to the contrary this opinion is expresly rejected by Augustine lib. de Spirit liter cap. 8. Ne quisquam putaret hic Apostolum dixisse ea lege neminem justificari quae in Sacramentis veteribus multa continet figurata praecepta unde etiam est ista circumcisio carnis continuo subjungit quam dixerit legem addit per legem Cognitio peccati And to the same purpose he speaks again Epist. 200. Non solum illa opera legis quae sunt in veteribus Sacramentis nunc revelato Testamento novo non observantur a Christianis sicut est Circumcisio praeputii Sabbati carnalis vacatio a quibusdam escis abstinentia pecorum in Sacrificiis immolatio neomenia azymum caetera hujusmodi verum etiam illud quod in lege dictum est non concupisces quod ubique Christianus nullus ambigit esse dicendum non justificat hominem nisi per fidem Jesu Christi gratiam Dei per Jesum Christum dominum nostrum 2. Some say the Apostle only excludes the perfect Works required by the Law of Innocency which is a sense diametrically opposite unto that foregoing But this best pleaseth the Socinians Paulus agit de Operibus perfectis in hoc dicto ideo enim adjecit sine operibus legis ut indicaretur loqui eum de operibus a lege requisitis sic de perpetua perfectissima divinorum praeceptorum obedientia sicut lex requirit Cum autem talem obedientiam qualem lex requirit nemo praestare possit ideo subjecit Apostolus nos justificari fide id est fiducia obedientia ea quantum quisque praestare potest quotidie quam maximum praestare studet connititur Sine operibus legis id est etsi interim perfecte totam legem sicut debebat complere nequit saith Socinus himself But 1. We have herein the whole granted of what we plead for namely that it is the moral indispensible Law of God that is intended by the Apostle and that by the works of it no man can be justified yea that all the works of it are excluded from our Justification for it is saith the Apostle without Works The works of this Law being performed according unto it will justifie them that perform them as he affirms Chap. 2.13 and the Scripture elsewhere witnesseth that he that doth them shall live in them But because this can never be done by any Sinner therefore all consideration of them is excluded from our Justification 2. It is a wild Imagination that the dispute of the Apostle is to this purpose that the perfect works of the Law will not justifie us but imperfect works which answer not the Law will do so 3. Granting the Law intended to be the Moral Law of God the Law of our Creation there is no such distinction intimated in the least by the Apostle that we are not justified by the perfect Works of it which we cannot perform but by some imperfect Works that we can perform and labour so to do Nothing is more foreign unto the design and express words of his whole discourse 4. The Evasion which they betake themselves unto that the Apostle opposeth Justification by faith unto that of works which he excludes is altogether vain in this sense For they would have this faith to be our Obedience unto the Divine Commands in that imperfect manner which we can attain unto For when the Apostle hath excluded all such Justification by the Law and the works thereof he doth not advance in opposition unto them and in their room our own Faith and Obedience but adds being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his blood 3. Some of late among our selves and they want not them who have gone before them affirm that the Works which the Apostle excludes from Justification are only the Outward Works of the Law performed without an inward Principle of Faith fear or the Love of God Servile Works attended unto from a respect unto the Threatning of the Law are those which will not justifie us But this Opinion is not only false but impious For 1. The Apostle excludes the Works of Abraham which were not such outward servile Works as are imagined 2. The Works excluded are those which the Law requires and the Law is holy just and good But a Law that requires only outward Works without internal Love to God is neither holy just nor Good 3. The Law Condemns all such Works as are separated from the internal Principle of Faith Fear and Love for it requires that in all our Obedience we should love the Lord our God with all our hearts And the Apostle saith that we are not justified by the Works which the Law condemns but not by them which the Law commands 4. It is highly reflexive on the honour of God that he unto whose Divine Prerogative it belongs to know the Hearts of men alone and therefore regards them alone in all the duties of their Obedience should give a Law requiring outward servile Works only for if the Law intended require more then are not those the only Works excluded 4. Some say in general it is the Jewish Law that is intended and think thereby to cast off the whole Difficulty But if by the Jewish Law they intend only the Ceremonial Law or the Law absolutely as
that the Apostle Disputes about the exclusion of such Works from our Justification as no man in his Wits would think to have any place therein 9 The Reason why no no man can be justified by the Law is because no man can yield perfect Obedience thereunto For by perfect Obedience the Law will justifie Rom. 2.13 Chap. 10.5 Wherefore all Works are excluded that are not absolutely perfect But this the best Works of Believers are not as we have proved before 10. If there be a Reserve for the Works of Believers performed by the Aid of Grace in our Justification it is that either they may be concauses thereof or be indispensibly subservient unto those things that are so That they are concauses of our Justification is not absolutely affirmed Neither can it be said that they are necessarily subservient unto them that are so They are not so unto the efficient Cause thereof which is the Grace and favour of God alone Rom. 3.24 25. Chap. 4.16 Eph. 2.8 9. Rev. 1.6 Nor are they so unto the Meritorious Cause of it which is Christ alone Acts 13 38. Chap. 26.18 1 Cor. 1.30 2 Cor. 5.18 19 20 21. Nor unto the Material Cause of it which is the Righteousness of Christ alone Rom. 10.3 4. Nor are they so unto Faith in what place soever it be stated For not only is Faith only mentioned wherever we are taught the way how the Righteousness of Christ is derived and communicated unto us without any intimation of the conjunction of Works with it but also as unto our Justification they are placed in Opposition and Contradiction one to the other Rom. 3.28 And sundry other things are pleadable unto the same purpose 7. Some affirm that the Apostle excludes all Works from our first Justification but not from the second or as some speak the continuation of our Justification But we have before examined these Distinctions and found them groundless Evident it is therefore that men put themselves into an uncertain slippery station where they know not what to fix upon nor wherein to find any such appearance of Truth as to give them Countenance in denying the plain and frequently repeated Assertion of the Apostle Wherefore in the Confirmation of the present Argument I shall more particularly enquire into what it is that the Apostle intends by the Law and Works whereof he treats For as unto our Justification whatever they are they are absolutely and universally opposed unto Grace Faith the Righteousness of God and the Blood of Christ as those which are altogether inconsistent with them Neither can this be denied or questioned by any seeing it is the plain design of the Apostle to evince that inconsistency 1. Wherefore in general it is evident that the Apostle by the Law and the Works thereof intended what the Jews with whom he had to do did understand by the Law and their own whole Obedience thereunto I suppose this cannot be denied For without a Concession of it there is nothing proved against them nor are they in any thing instructed by him Suppose those Terms aequivocal and to be taken in one sense by him and by them in another and nothing can be rightly concluded from what is spoken of them Wherefore the meaning of these Terms the Law and Works the Apostle takes for granted as very well known and agreed on between himself and those with whom he had to do 2. The Jews by the Law intended what the Scriptures of the Old Testament meant by that Expression For they are no where blamed for any false Notion concerning the Law or that they esteemed any thing to be so but what was so indeed and what was so called in the Scripture Their present Oral Law was not yet hatched though the Pharisees were brooding of it 3. The Law under the Old Testament doth immediately refer unto the Law given at Mount Sinai nor is there any distinct mention of it before This is commonly called the Law absolutely but most frequently the Law of God the Law of the Lord and sometimes the Law of Moses because of his especial Ministry in the giving of it Remember the Law of Moses my servant which I commanded unto him Mal. 4.4 And this the Jews intended by the Law 4. Of the Law so given at Horeb there was a Distribution into three Parts 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.13 The ten Words So also Chap. 10.4 that is the ten Commandments written in two Tables of Stone This Part of the Law was first given was the Foundation of the whole and contained that perfect Obedience which was required of Mankind by the Law of Creation and was now received into the Church with the highest Attestations of its indispensible Obligation unto Obedience or Punishment 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jura Rites or Statutes but the Latine from thence Justificationes Justifications which hath given great Occasion of Mistake in many both Ancient and Modern Divines We call it the Ceremonial Law The Apostle terms this Part of the Law distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.15 The Law of Commandments contained in Ordinances that is consisting in a Multitude of Arbitrary Commands 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly call the Judicial Law This Distribution of the Law shuts up the Old Testament as it is used in places innumerable before only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ten Words is expressed by the general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Mal. 4.4 5. These being the Parts of the Law given unto the Church in Sinai the the whole of it is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the Instruction as the Word signifies that God gave unto the Church in the Rule of Obedience which he prescribed unto it This is the Constant signification of that Word in Scripture where it is taken absolutely and thereon doth not signifie precisely the Law as given at Horeb but comprehends with it all the Revelations that God made under the Old Testament in the Explanation and Confirmation of that Law in Rules Motives Directions and Enforcements of Obedience 6. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is the whole Rule of Obedience which God gave to the Church under the Old Testament with all the Efficacy wherewith it was accompanied by the Ordinances of God including in it all the Promises and Threatnings that might be Motives unto the Obedience that God did require This is that which God and the Church called the Law under the Old Testament and which the Jews so called with whom our Apostle had to do That which we call the Moral Law was the Foundation of the whole and those Parts of it which we call the Judicial and Ceremonial Law were peculiar Instances of the Obedience which the Church under the Old Testament was obliged unto in the especial Politie and divine Worship which at that season
were necessary unto it And two things doth the Scripture testifie unto concerning this Law 1. That it was a perfect compleat Rule of all that internal spiritual and moral Obedience which God required of the Church The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making Wise the Simple Psal. 19.7 And it was so of all the external Duties of Obedience for matter and manner time and season that in both the Church might walk acceptably before God Isa. 8.20 And although the Original Duties of the Moral Part of the Law are often preferred before the particular Instances of Obedience in Duties of outward Worship yet the whole Law was always the whole Rule of all the Obedience internal and external that God required of the Church and which he accepted in them that did believe 2. That this Law this Rule of Obedience as it was ordained of God to be the Instrument of his Rule of the Church and by Vertue of the Covenant made with Abraham unto whose Administration it was Adapted and which its Introduction on Sinai did not disanul was accompanied with a Power and Efficacy enabling unto Obedience The Law it self as meerly preceptive and commanding administred no Power or Ability unto those that were under its Authority to yield Obedience unto it no more do the meer Commands of the Gospel Moreover under the Old Testament it enforced Obedience on the Minds and Consciences of men by the manner of its first delivery and the severity of its Sanction so as to fill them with fear and bondage and was besides accompanied with such burthensom Rules of outward Worship as made it an heavy yoke unto the people But as it was Gods Doctrine Teaching Instruction in all acceptable Obedience unto himself and was adapted unto the Covenant of Abraham it was accompanied with an Administration of effectual Grace procuring and promoting Obedience in the Church And the Law is not to be looked on as separated from those Aids unto Obedience which God administred under the Old Testament whose effects are therefore ascribed unto the Law it self See Psal. 1. Psal. 19. Psal. 119. 2. This being the Law in the sense of the Apostle and those with whom he had to do our next enquiry is what was their sense of Works or Works of the Law And I say it is plain that they intended hereby the universal Sincere Obedience of the Church unto God according unto this Law And other Works the Law of God acknowledgeth not yea it expresly condemns all Works that have any such defect in them as to render them unacceptable unto God Hence notwithstanding all the Commands that God had positively given for the strict Observance of Sacrifices Offerings and the like yet when the people performed them without Faith and Love he expresly affirms that he Commanded them not that is to be observed in such a manner In these Works therefore consisted their personal Righteousness as they walked in all the Commandments and Ordinances of the Law blameless Luk. 1.6 wherein they did instantly serve God day and night Acts 26.7 And this they esteemed to be their own Righteousness their Righteousness according unto the Law as really it was Phil. 3.6 9. For although the Pharisees had greatly corrupted the Doctrine of the Law and put false glosses on sundry Precepts of it yet that the Church in those days did by the Works of the Law understand either Ceremonial Duties only or external Works or Works with a conceit of merit or Works wrought without an internal Principle of Faith and Love to God or any thing but their own personal sincere Obedience unto the whole Doctrine and Rule of the Law there is nothing that should give the least colour of Imagination For 1. All this is perfectly stated in the Suffrage which the Scribe gave unto the Declaration of the sense and design of the Law with the Nature of the Obedâ—ence which it doth require that was made at his request by our blessed Saviour Mark 12.28 29 30 31 32 33. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him which is the first Commandment of all or as it is Matth. 22.36 Which is the great Commandment in the Law And Jesus answered him the first of all the Commandments is Hear O Israel the Lord our God is One Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength this is the first Commandment and the second is like namely this Thou shalt love thy Neighbour as thy self And the Scribe said unto him Well Master thou hast said the Truth for there is one God and there is none but he And to love him with all the Heart and with all the Vnderstanding and with all the Soul and with all the Strength and to love his Neighbour as himself is more then all whole burnt Offerings and Sacrifices And this so expresly given by Moses as the Sum of the Law namely Faith and Love as the Principle of all our Obedience Deut. 6.4 5. that it is marvellous what should induce any learned sober Person to fix upon any other sense of it as that it respected ceremonial or external Works only or such as may be wrought without Faith or Love This is the Law concerning which the Apostle disputes and this the Obedience wherein the Works of it do consist And more then this in the way of Obedience God never did nor will require of any in this World Wherefore the Law and the Works thereof which the Apostle excludeth from Justification is that whereby we are obliged to believe in God as One God the only God and love him with all our Hearts and Souls and our Neighbours as our selves And what Works there are or can be in any Persons regenerate or not regenerate to be performed in the strength of Grace or without it that are acceptable unto God that may not be reduced unto these Heads I know not 2. The Apostle himself declareth that it is the Law and the Works of it in the sense we have expressed that he excludeth from our Justification For the Law he speaks of is the Law of Righteousness Rom 9.31 The Law whose Righteousness is to be fulfilled in us that we may be accepted with God and freed from Condemnation Chap. 8.3 That in Obedience whereunto our own personal Righteousness doth consist whether what we judg so before Conversion Rom. 10.3 or what is so after it Phil. 3.9 The Law which if a man observe he shall live and be justified before God Rom. 2.13 Gal. 3.12 Rom. 10.5 That Law which is Holy Just and Good which discovereth and condemneth all sin whatever Rom. 7.7 9. From what hath been discoursed these two things are evident in the Confirmation of our present Argument 1. That The Law intended by the Apostle
when he denies that by the Works of the Law any can be justified is the entire Rule and Guide of our Obedience unto God even as unto the whole frame and spiritual Constitution of our Souls with all the Acts of Obedience or Duties that he requireth of us And 2. That the Works of this Law which he so frequently and plainly excludeth from our Justification and therein opposeth to the Grace of God and the Blood of Christ are all the Duties of Obedience Internal Supernatural External Ritual however we are or may be enabled to perform them that God requireth of us And these things excluded it is the Righteousness of Christ alone imputed unto us on the account whereof we are justified before God The Truth is so far as I can discern the real Difference that is at this Day amongst us about the Doctrine of our Justification before God is the same that was between the Apostle and the Jews and no other But Controversies in Religion make a great Appearance of being new when they are only varied and made different by the new Terms and Expressions that are introduced into the handling of them So hath it fallen out in the Controversie about Nature and Grace For as unto the true nature of it it is the same in these days as it was between the Apostle Paul and the Pharisees between Austin and Pelagius afterwards But it hath now passed through so many forms and dresses of Words as that it can scarce be known to be what it was Many at this day will condemn both Pelagius and the Doctrine that he taught in the Words wherein he taught it and yet embrace and approve of the things themselves which he intended The Introduction of every Change in Philosophical Learning gives an Appearance of a Change in the Controversies which are managed thereby But take off the covering of Philosophical Expressions Distinctions Metaphysical Notions and futilous Terms of Art which some of the Ancient Schoolmen and later Disputants have cast upon it and the Difference about Grace and Nature is amongst us all the same that it was of old and as it is allowed by the Socinians Thus the Apostle treating of our Justification before God doth it in these Terms which are both expressive of the thing it self and were well understood by them with whom he had to do such as the Holy Spirit in their Revelation had consecrated unto their proper use Thus on the one hand he expresly excludes the Law our own Works our own Righteousness from any interest therein and in opposition unto and as inconsistent with them in the matter of Justification he ascribes it wholly unto the Righteousness of God Righteousness imputed unto us the Obedience of Christ Christ made Righteousness unto us the blood of Christ as a Propitiation Faith receiving Christ and the Atonement There is no avvakened Conscience guided by the least beam of spiritual Illumination but in it self plainly understands these things and what is intended in them But through the Admission of Exotick Learning with Philosophical Terms and notions into the way of teaching Spiritual things in Religion a new face and Appearance is put on the whole matter and a Composition made between those things which the Apostle directly opposeth as contrary and inconsistent Hence are all our Discourses about Preparations Dispositions Conditions Merits de congruo condigno with such a train of Distinctions as that if some bounds be not fixed unto the inventing and coyning of them which being a facile Work grows on us every day we shall not e're long be able to look through them so as to discover the things intended or rightly to understand one another For as one said of lies so it may be said of arbitrary distinctions they must be continually new thatched over or it will rain through But the best way is to cast of all these coverings and we shall then quickly see that the real difference about the Justification of a Sinner before God is the same and no other as it was in the days of the Apostle Paul between him and the Jews And all those things which men are pleased now to plead for with respect unto a Causality in our Justification before God under the Names of Preparations Conditions Dispositions Merit with respect unto a first or second Justification are as effectually excluded by the Apostle as if he had expresly named them every one For in them all there is a management according unto our Conceptions and the Terms of the Learning passant in the present Age of the Plea for our own personal Righteousness which the Jews maintained against the Apostle And the true Understanding of what he intends by the Law the Works and Righteousness thereof would be sufficient to determine this Controversie but that men are grown very Skilful in the Art of endless Wrangling CHAP. XV. Faith alone THe Truth which we plead hath two Parts 1. That the Righteousness of God imputed to us unto the Justification of Life is the Righteousness of Christ by whose Obedience we are made Righteous 2. That it is Faith alone which on our Part is required to interest us in that Righteousness or whereby we comply with Gods Grant and Communication of it or receive it unto our Use and Benefit For although this Faith is in it self the radical Principle of all Obedience and whatever is not so which cannot which doth not on all occasions evidence prove shew or manifest it self by Works is not of the same kind with it yet as we are justified by it its act and Duty is such or of that nature as that no other Grace Duty or Work can be associated with it or be of any Consideration And both these are evidently confirmed in that Description which is given us in the Scripture of the Nature of Faith and believing unto the Justification of life I know that many Expressions used in the Declaration of the Nature and Work of Faith herein are Metaphorical at least are generally esteemed so to be But they are such as the Holy Ghost in his Infinite Wisdom thought meet to make use of for the Instruction and Edification of the Church And I cannot but say that those who understand not how effectually the light of knowledg is communicated unto the minds of them that believe by them and a sense of the things intended unto their Spiritual Experience seem not to have taken a due consideration of them Neither whatever Skill we pretend unto do we know always what expressions of Spiritual things are Metaphorical Those oftentimes may seem so to be which are most proper However it is most safe for us to adhere unto the Expressions of the Holy Spirit and not to embrace such senses of things as are inconsistent with them and opposite unto them Wherefore 1. That Faith whereby we are justified is most frequently in the New Testament expressed by receiving This notion of Faith hath been before spoken unto
in our general Enquiry into the use of it in our Justification It shall not therefore be here much again insisted on Two things we may observe concerning it 1. That it is so expressed with respect unto the whole Object of Faith or unto all that doth any way concur unto our Justification For 1. We are said to receive Christ himself Vnto as many as have received him he gave power to become the Sons of God Joh. 1.12 As you have received Christ Jesus the Lord Col. 2.6 In Opposition hereunto Unbelief is exprest by not receiving of him Joh. 11.1 Chap. 3.11 Chap. 12.48 Chap. 14.17 And it is a receiving of Christ as he is the Lord our Righteousness as of God he is made Righteousness unto us And as no Grace no Duty can have any co-operation with Faith herein this Reception of Christ not belonging unto their Nature nor comprized in their Exercise so it excludes any other Righteousness from our Justification but that of Christ alone For we are justified by Faith Faith alone receiveth Christ and what it receives is the Cause of our Justification whereon we become the Sons of God So we receive the Atonement made by the blood of Christ Rom. 5.11 For God hath set him forth to be a Propitiation through Faith in his Blood And this receiving of the Atonement includeth the Souls Approbation of the way of Salvation by the blood of Christ and and the Appropriation of the Atonement made thereby unto our own Souls For thereby also we receive the forgiveness of Sins That they may receive the forgiveness of Sin through the Faith that is in me Acts 26.18 In receiving Christ we receive the Atonement and in the Atonement we receive the forgiveness of Sins But moreover the Grace of God and Righteousness it self as the Efficient and Material Cause of our Justification are received also even the Abundance of Grace and the Gift of Righteousness Rom. 5.17 So that Faith with the respect unto all the Causes of Justification is expressed by receiving For it also receiveth the Promise the Instrumental Cause on the Part of God thereof Acts 2.41 Heb. 9.15 2. That the Nature of Faith and its acting with respect unto all the Causes of Justification consisting in receiving that which is the Object of it must be offered tendred and given unto us as that which is not our own but is made our own by that giving and receiving This is evident in the general Nature of receiving And herein as was observed as no other Grace or Duty can concur with it so the Righteousness whereby we are justified can be none of our own antecedent unto this Reception nor at any time inherent in us Hence we argue That if the Work of Faith in our Justification be receiving of what is freely granted given communicated and imputed unto us that is of Christ of the Attonement of the Gift of Righteousness of the forgiveness of Sins than have our other Graces our Obedience Duties Works no influence into our Justification nor are any Causes or Conditions thereof For they are neither that which doth receive nor that which is received which alone concur thereunto 2. Faith is expressed by looking Look unto me and be saved Isa. 45.22 A man shall look to his Maker and his Eyes shall have respect unto the Holy One of Israel Chap. 17.1 They shall look on me whom they have pierced Zech. 12.10 See Psal. 123.2 The nature hereof is expressed Joh. 3.14 15. As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in him should not perish but have eternal life For so was he to be lifted up on the Cross in his Death Joh. 8.28 Chap. 12.32 The Story is recorded Numb 21.8 9. I suppose none doubt but that the Stinging of the people by fiery Serpents and the Death that ensued thereon were Types of the guilt of Sin and the Sentence of the fiery Law thereon For these things happened unto them in Types 1 Cor. 10.11 When any was so stung or bitten if he betook himself unto any other Remedies he dyed and perished Only they that looked unto the Brazen Serpent that was lifted up were healed and lived For this was the Ordinance of God this way of healing alone had he appointed And their healing was a Type of the Pardon of Sin with everlasting life So by their looking is the Nature of Faith expressed as our Saviour plainly expounds it in this P ace So must the Son of man be lifted up that he that believeth on him that is as the Israelites looked unto the Serpent in the Wilderness And although this Expression of the great Mystery of the Gospel by Christ himself hath been by some derided or as they call it exposed yet is it really as instructive of the Nature of Faith Justification and Salvation by Christ as any passage in the Scripture Now if Faith whereby we are justified and in that exercise of it wherein we are so be a looking unto Christ under a sense of the guilt of Sin and our lost Condition thereby for all for our only Help and Relief for Deliverance Righteousness and life then is it therein exclusive of all other Graces and Duties whatever for by them we neither look nor are they the things which we look after But so is the Nature and Exercise of Faith expressed by the Holy Ghost And they who do believe understand his mind For whatever may be pretended of Metaphor in the Expression Faith is that Act of the Soul whereby they who are hopeless helpless and lost in themselves do in a way of expectancy and Trust seek for all help and relief in Christ alone or there is not Truth in it And this also sufficiently evinceth the Nature of our Justification by Christ. 3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labour Mat. 11.28 See Joh. 6.35.37 45 65. Chap. 7.37 To come unto Christ for life and Salvation is to believe on him unto the Justification of life But no other Grace or Duty is a coming unto Christ and therefore have they no place in Justification He who hath been convinced of Sin who hath been wearied with the Burthen of it who hath really designed to fly from the Wrath to come and hath heard the Voice of Christ in the Gospel inviting him to come unto him for Help and Relief will tell you that this coming unto Christ consisteth in a mans going out of himself in a compleat Renunciation of all his own Duties and Righteousness and betaking himself with all his Trust and Confidence unto Christ alone and his Righteousness for pardon of Sin acceptation with God and a right unto the Heavenly Inheritance It may be some will say this is not believing but canting Be it so we refer the Judgment of it to the Church of God 4. It is expressed by flying for Refuge
5.15 Eph. 2.4 8 9. 2 Tim. 1.9 Tit. 3.4 5. Being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX render the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without price without merit without cause and sometimes it is used for without end that is what is done in vain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle Gal. 2.21 without price or reward Gen. 29.15 Exod. 21.22 2 Kings 24.25 without cause or merit or any means of procurement 1 Sam. 19.5 2 Sam. 24.24 Psal. 69.4 Psal. 102. In this sense it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15.25 The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour absolutely considered may have respect unto somewhat in him towards whom it is shewed so it is said that Joseph found grace or favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eyes of Potiphar Gen. 29.4 but he found it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any consideration or cause for he saw that the Lord was with him and made all that he did to prosper in his hand v. 3. But no words can be found out to free our justification before God from all respect unto any thing in our selves but only what is added expresly as the means of its participation on our part through faith in his blood more emphatical than these here used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace And with whom this is not admitted as exclusive of all Works or Obedience of our own of all conditions preparations and merit I shall despair of ever expressing my conceptions about it intelligibly unto them Having asserted this Righteousness of God as the cause and means of our justification before him in opposition unto all Righteousness of our own and declared the cause of the communication of it unto us on the part of God to be meer free Sovereign grace the means on our part whereby according unto the ordination of God we do receive or are really made partakers of that Righteousness of God whereon we are justified is by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by faith alone Nothing else is proposed nothing else required unto this end It is replied that there is no intimation that is by faith alone or that Faith is asserted to be the means of our Justification exclusively unto other Graces or Works But there is such an exclusion directly included in the description given of that faith whereby we are justified with respect unto its especial object by faith in his blood For Faith respecting the blood of Christ as that whereby propitiation was made for Sin in which respect alone the Apostle affirms that we are justified through faith admits of no association with any other Graces or Duties Neither is it any part of their nature to fix on the blood of Christ for Justification before God wherefore they are all here directly excluded And those who think otherwise may try how they can introduce them into this context without an evident corrupting of it and perverting of its sense Neither will the other evasion yield our Adversaries the least relief namely that by faith not the single grace of Faith is intended but the whole obedience required in the new Covenant Faith and Works together For as all works whatever as our works are excluded in the declaration of the causes of our Justification on the part of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace by vertue of that great Rule Rom. 11.6 If it be of grace then no more of works otherwise Grace is no more Grace so the determination of the object of faith in its act or duty whereon we are justified namely the blood of Christ is absolutely exclusive of all Works from an interest in that duty For whatever looks unto the blood of Christ for Justification is faith and nothing else And as for the calling of it a single act or duty I refer the Reader unto our preceding discourse about the nature of justifying Faith Three things the Apostle inferreth from the declaration he had made of the Nature and Causes of our Justification before God all of them further illustrating the meaning and sense of his words 1. That Boasting is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. Apparent it is from hence and from what he affirms concerning Abraham Chap. 4. v. 2. that a great part at least of the controversie he had about Justification was whether it did admit of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those that were justified And it is known that the Jews placed all their Hopes in those things whereof they thought they could boast namely their Priviledges and their Righteousness But from the declaration made of the Nature and Causes of Justification the Apostle infers that all Boasting whatever is utterly shut out of doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boasting in our language is the name of a vice and is never used in a good sense But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words used by the Apostle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an indifferent signification and as they are applied may denote a Vertue as well as a Vice So they do Heb. 3.6 But alwayes and in all places they respect something that is peculiar in or unto them unto whom they are ascribed Wherever any thing is ascribed unto one and not unto another with respect unto any good end there is fundamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation for boasting All this saith the Apostle in the matter of our Justification is utterly excluded But wherever respect is had unto any condition or qualification in one more than another especially if it be of works it giveth a ground of boasting as he affirms Chap. 4.2 And it appears from comparing that verse with this that wherever there is any influence of our own works into our Justification there is a ground of boasting but in Evangelical Justification no such boasting in any kind can be admitted Wherefore there is no place for Works in our Justification before God for if there were it is impossible but that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one kind or other before God or man must be admitted 2. He infers a general conclusion that a man is justified by Faith without the Works of the Law v. 28. What is meant by the Law and what by the Works of the Law in this discourse of the Apostle about our Justification hath been before declared And if we are justified freely through Faith in the Blood of Christ that Faith which hath the Propitiation of Christ for its especial Object or as it hath so can take no other Grace nor Duty into Partnership with it self therein and being so justified as that all such boasting is excluded as necessarily exults from any differencing Graces or Works in our selves wherein all the
Works of the Law are excluded it is certain that it is by Faith alone in Christ that we are justified All Works are not only excluded but the way unto their return is so shut up by the Method of the Apostles Discourse that all the reinforcements which the wit of man can give unto them will never introduce them into our Justification before God 3. He asserts from hence that we do not make void the Law through grace but establish it v. 31. which how it is done and how alone it can be done hath been before declared This is the Substance of the Resolution the Apostle gives unto that great Enquiry how a guilty convinced Sinner may come to be justified in the sight of God The sovereign Grace of God the Mediation of Christ and Faith in the Blood of Christ are all that he requireth thereunto And whatever notions men may have about Justification in other respects it will not be safe to venture on any other Resolution of this case and enquiry nor are we wiser than the Holy Ghost Rom. Chap. 4. In the beginning of the fourth Chapter he confirms what he had before doctrinally declared by a signal instance and this was of the Justification of Abraham who being the Father of the Faithful his Justification is proposed as the pattern of ours as he expresly declares vers 22 23 24. And some few things I shall observe on this instance in our passage unto the fifth Verse where I shall fix our Discourse 1. He denies that Abraham was justified by Works vers 2. And 1. These Works were not those of the Jewish Law which alone some pretend to be excluded from our Justification in this place For they were the Works he performed some hundreds of years before the giving of the Law at Sinai wherefore they are the Works of his Moral Obedience unto God that are intended 2. Those Works must be understood which Abraham had then when he is said to be justified in the Testimony produced unto that purpose But the Works that Abraham then had were Works of Righteousness performed in Faith and Love to God Works of New Obedience under the Conduct and aids of the Spirit of God Works required in the Covenant of Grace These are the Works excluded from the Justification of Abraham And these things are plain express and evident not to be eluded by any Distinctions or Evasions All Abraham's Evangelical Works are expresly excluded from his Justification before God 2. He proves by the Testimony of Scripture declaring the Nature and Grounds of the Justification of Abraham that he was justified no other way but that which he had before declared namely by Grace through Faith in Christ Jesus vers 3. Abraham believed God in the Promise of Christ and his Mediation and it was counted unto him for righteousness vers 3. He was justified by Faith in the way before described for other Justification by Faith there is none in opposition unto all his own Works and Personal Righteousness thereby 3. From the same Testimony he declares how he came to be Partaker of that Righteousness whereon he was justified before God which was by imputation it was counted or imputed unto him for Righteousness The Nature of Imputation hath been before declared 4. The especial Nature of this Imputation namely that it is of Grace without respect unto Works he asserts and proves vers 4. from what is â—â—ntrary thereunto Now to him that worketh is the reward â—ot reckon'd of Grace but of Debt Where Works are of any consideration there is no room for that kind of Imputation whereby Abraham was justified for it was a gracious Imputation and that is not of what is our own antecedently thereunto but what is made our own by that Imputation For what is our own cannot be imputed unto us in a way of Grace but only reckon'd ours in a way of Debt That which is our own with all the effects of it is due unto us And therefore they who plead that Faith it self is imputed unto us to give some countenance unto an Imputation of Grace do say it is imputed not for what it is for then it would be reckoned of Debt but for what it is not So Socinus Cum fides imputatur nobis pro justitia ideo imputatur quia nec ipsa fides justitia est nec vere in se eam continet De Servat Part. 4. cap. 2. which kind of Imputation being indeed only a false Imagination we have before disproved But all works are inconsistent with that Imputation whereby Abraham was justified It is otherwise with him that worketh so as thereon to be justified then it was with him Yea say some all Works that are meritorious that are performed with an opinion of Merit that make the Reward to be of debt are excluded but other Works are not This distinction is not learned from the Apostle For according unto him if this be merit and meritorious that the Reward be reckon'd of Debt then all Works in Justification are so For without distinction or limitation he affirms that unto him that worketh the reward is not reckon'd of Grace but of Debt He doth not exclude some sort of Works or Works in some sense because they would make the reward of Debt but affirms that all would do so unto the exclusion of gracious Imputation For if the foundation of Imputation be in our selves Imputation by Grace is excluded In the fifth Verse the Sum of the Apostles Doctrine which he had contended for and what he had proved is expressed But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness It is granted on all hands that the close of the Verse his Faith is counted for Righteousness doth express the Justification of the person intended He is justified and the way of it is his Faith is counted or imputed Wherefore the foregoing words declare the Subject of Justification and its qualification or the description of the Person to be justified with all that is required on his part thereunto And first it is said of him that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who worketh not It is not required unto his Justification that he should not work that he should not perform any Duties of Obedience unto God in any kind which is working For every person in the world is always obliged unto all Duties of Obedience according to the light and knowledg of the Will of God the means whereof is afforded unto him But the expression is to be limited by the Subject matter treated of He who worketh not with respect unto Justification though not the design of the Person but the Nature of the thing is intended To say he who worketh not is justified through believing is to say that his Works whatever they be have no influence into his Justification nor hath God in justifying of him any respect unto them Wherefore he alone who worketh not is
the subject of Justification the person to be justified that is God considereth no mans Works no mans Duties of Obedience in his Justification seeing we are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his Grace And when God affirmeth expresly that he justifieth him who worketh not and that freely by his Grace I cannot understand what place our Works or Duties of Obedience can have in our Justification For why should we trouble our selves to invent of what consideration they may be in our Justification before God when he himself affirms that they are of none at all Neither are the words capable of any evading interpretation He that worketh not is he that worketh not let men say what they please and distinguish as long as they will And it is a boldness not to be justified for any to rise up in opposition unto such express Divine Testimonies however they may be harnessed with Philosophical Notions and arguings which are but as Thorns and Briars which the Word of God will pass through and consume But the Apostle further adds in the description of the Subject of Justification that God justifieth the ungodly This is that expression which hath stirred up so much wrath amongst many and on the account whereof some seem to be much displeased with the Apostle himself If any other person dare but say that God justifieth the ungodly he is presently reflected on as one that by his Doctrine would overthrow the necessity of Godliness Holiness Obedience or Good Works For what need can there be of any of them if God justifieth the ungodly Howbeit this is a Periphrasis of God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the ungodly this is his Prerogative and Property as such will he be believed in and worshipped which adds weight and Emphasis unto the Expression And we must not foregoe this Testimony of the Holy Ghost let men be as angry as they please But the difference is about the meaning of the words If so it may be allowed without mutual offence though we should mistake their proper sense Only it must be granted that God justifieth the ungodly That is say some those who formerly were ungodly not those who continue ungodly when they are justified And this is most true All that are justified were before ungodly and all that are justified are at the same instant made Godly But the question is whether they are Godly or Vngodly antecedently in any moment of time unto their Justification if they are considered as Godly and are so indeed then the Apostles words are not true that God justifieth the ungodly for the contradictory Proposition is true God justifieth none but the Godly For these Propositions God justifieth the ungodly and God justifieth none but the Godly are contradictory For here are expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore although in and with the Justification of a Sinner he is made Godly for he is endowed with that Faith which purifieth the heart and is a vital Principle of all Obedience and the Conscience is purged from Dead Works by the Blood of Christ yet antecedently unto his Justification he is ungodly and considered as ungodly as one that worketh not as one whose Duties and Obedience contribute nothing unto his Justification As he worketh not all works are excluded from being the causa per quam and as he is ungodly from being the causa sine qua non of his Justification The Qualification of the Subject or the means on the part of the person to be justified and whereby he becomes actually so to be is Faith or believing But believeth on him who justifieth the ungodly That is it is Faith alone For it is the Faith of him who worketh not and not only so but its especial object God as justifying the ungodly is exclusive of the concomitancy of any works whatever This is Faith alone or it is impossible to express Faith alone without the literal use of that word alone But Faith being asserted in opposition unto all works of ours unto him that worketh not and its especial nature declared in its especial object God as justifying the ungodly that is freely by his Grace through the Redemption that is in Christ Jesus no place is left for any Works to make the least approach towards our Justification before God under the covert of any distinction whatever And the nature of Justifying Faith is here also determined It is not a meer assent unto Divine Revelations it is not such a firm assent unto them as should cause us to yield Obedience unto all the Precepts of the Scripture though these things are included in it but it is a believing on and trusting unto him that justifieth the ungodly through the Mediation of Christ. Concerning this Person the Apostle affirmeth that his Faith is counted for Righteousness That is he is justified in the way and manner before declared But there is a difference about the Sense of these words Some say the meaning of them is that Faith as an Act a Grace a Duty or Work of ours is so imputed Others say that it is Faith as it apprehends Christ and his Righteousness which is properly imputed unto us that is intended So Faith they say justifieth or is counted for Righteousness relatively not properly with respect unto its object and so acknowledg a Trope in the words And this is fiercely opposed as though they denied the express words of the Scripture when yet they do but interpret this expression once only used by many others wherein the same thing is declared But those who are for the first sense do all affirm that Faith here is to be taken as including Obedience or Works either as the form and essence of it or as such necessary concomitants as have the same influence with it into our Justification or are in the same manner the condition of it But as herein they admit also of a Trope in the words which they so fiercely blame in others so they give this sense of the whole unto him that worketh not but believeth in him that justifieth the ungodly his Faith and Works are counted to him for Righteousness which is not only to deny what the Apostle affirms but to assign unto him a plain contradiction And I do a little marvel that any unprejudiced person should expound this Solitary Expression in such a sense as is contradictory unto the design of the Apostle the words of the same Period and the whole ensuing Context For that which the Apostle proposeth unto confirmation which contains his whole design is that we are justified by the Righteousness which is of God by Faith in the blood of Christ. That this cannot be Faith it self shall immediately be made evident And in the words of the Text all Works are excluded if any words be sufficient to exclude them But Faith absolutely as a single Grace Act and Duty of ours
much more as it includeth Obedience in it is a Work and in the later sense it is all Works And in the ensuing Context he proves that Abraham was not justified by Works But not to be justified by Works and to be justified by some Works as Faith it self is a Work and if as such it be imputed unto us for Righteousness we are justified by it as such are contradictory Wherefore I shall oppose some few Arguments unto this feigned sense of the Apostles words 1. To believe absolutely as Faith is an Act and Duty of of ours and Works are not opposed for Faith is a Work an especial kind of Working But Faith as we are justified by it and Works or to Work are opposed To him that worketh not but believeth So Gal. 2.16 Eph. 2.8 2. It is the Righteousness of God that is imputed unto us For we are made the Righteousness of God in Christ 2 Cor. 5.21 The Righteousness of God upon them that believe Rom. 3.21 22. But Faith absolutely considered is not the Righteousness of God God imputeth unto us Righteousness without Works Rom. 4.16 But there is no intimation of a double Imputation of two sorts of Righteousnesses of the Righteousness of God and that which is not so Now Faith absolutely considered is not The Righteousness of God For 1. That whereunto the Righteousness of God is revealed whereby we believe and receive it is not its self the Righteousness of God For nothing can be the cause or means of of it self But the Righteousness of God is revealed unto Faith Rom. 1.16 And by it is it received Rom. 3.22 Chap. 5.11 2. Faith is not the Righteousness of God which is by Faith But the Righteousness of God which is imputed unto us is the Righteousness of God which is by Faith Rom. 3.22 Phil. 3.9 3. That whereby the Righteousness of God is to be sought obtained and submitted unto is not that Righteousness it self But such is Faith Rom. 9.30 31. Chap. 10.30 4. The Righteousness which is imputed unto us is not our own antecedently unto that Imputation That I may be found in him not having my own Righteousness Phil. 3.9 But Faith is a mans own Shew me thy Faith I will shew thee my Faith Jam. 2.18 5. God imputeth Righteousness unto us Rom. 4.6 And that Righteousness which God imputeth unto us is the Righteousness whereby we are justified for it is imputed unto us that we may be justified But we are justified by the Obedience and Blood of Christ. By the Obedience of one we are made Righteous Rom. 5.19 Much more now being justified by his Blood v. 9. He hath put away Sin by the Sacrifice of himself Heb. 9.26 Isai. 53.11 By his knowledg shall my righteous Servant justifie many for he shall bear their Iniquities But Faith is neither the Obedience nor the Blood of Christ. 6. Faith as we said before is our own And that which is our own may be imputed unto us But the discourse of the Apostle is about that which is not our own antecedently unto Imputation but is made ours thereby as we have proved for it is of Grace And the Imputation of what is really our own unto us antecedently unto that Imputation is not of Grace in the sense of the Apostle For what is so imputed is imputed for what it is and nothing else For that Imputation is but the Judgment of God concerning the thing imputed with respect unto them whose it is So the Fact of Phineas was imputed unto him for Righteousness God judged it and declared it to be a Righteous rewardable act Wherefore if our Faith and Obedience be imputed unto us that Imputation is only the Judgment of God that we are Believers and Obedient The Righteousness of the Righteous saith the Prophet shall be upon him and the wickedness of the wicked shall be upon him Ezek. 18.20 As the wickedness of the wicked is upon him or is imputed unto him so the Righteousness of the Righteous is upon him or is imputed unto him And the wickedness of the wicked is on him when God judgeth him wicked as his Works are So is the Righteousness of a man upon him or imputed unto him when God judgeth of his Righteousness as it is Wherefore if Faith absolutely considered be imputed unto us as it contains in it self or as it is accompanied with Works of Obedience then it is imputed unto us either for a perfect Righteousness which it is not or for an imperfect Righteousness which it is or the Imputation of it is the accounting of that to be a perfect Righteousness which is but imperfect but none of these can be affirmed 1. It is not imputed unto us for a perfect Righteousness the Righteousness required by the Law for so it is not Episcopius confesseth in his disputation Disput. 43. § 7 8. that the Righteousness which is imputed unto us must be absolutissima perfectissima most absolute and most perfect And thence he thus defineth the Imputation of Righteousness unto us name y that it is gratiosa Divinae mentis aestimatio qua credentem in filium suum eo loco reputat ac si perfecte justus esset ac legi voluntati ejus per omnia semper paruisset And no man will pretend that Faith is such a most absolute and most perfect righteousness as that by it the Righteousness of the Law should be fulfilled in us as it is by that Righteousness which is imputed unto us 2. It is not imputed unto us for what it is an imperfect Righteousness For 1. This would be of no advantage unto us For we cannot be justified before God by an imperfect Righteousness as is evident in the Prayer of the Psalmist Psal. 143.2 Enter not into judgment with thy servant for in thy sight no man living no Servant of thine who hath the most perfect or highest measure of imperfect Righteousness shall be justified 2. The Imputation of any thing unto us that was ours antecedently unto that Imputation for what it is and no more is contrary unto the Imputation described by the Apostle as hath been proved 3. This Imputation pleaded for cannot be a judging of that to be a perfect Righteousness which is imperfect For the Judgment of God is according to Truth But without judging it to be such it cannot be accepted as such To accept of any thing but only for what we judg it to be is to be deceived Lastly if Faith as a Work be imputed unto us then it must be as a Work wrought in Faith For no other Work is accepted with God Then must that Faith also wherein it is wrought be imputed unto us for that also is Faith and a good Work That therefore must have another Faith from whence it must proceed And so in infinitum Many other things there are in the ensuing Explication of the Justification of Abraham the nature of his Faith and his Righteousness before God with the
application of them unto all that do believe which may be justly pleaded unto the same purpose with those passages of the Context which we have insisted on But if every Testimony should be pleaded which the Holy Ghost hath given unto this Truth there would be no end of writing One thing more I shall observe and put an end unto our discourse on this Chapter Vers. 6 7 8. The Apostle pursues his Argument to prove the freedom of our Justification by Faith without respect unto Works through the Imputation of Righteousness in the instance of pardon of Sin which essentially belongeth thereunto And this he doth by the Testimony of the Psalmist who placeth the blessedness of a man in the Remission of Sins His design is not thereby to declare the full nature of Justification which he had done before but only to prove the freedom of it from any respect unto Works in the instance of that essential part of it Even as David also describeth the blessedness of the man unto whom God imputeth Righteousness without Works which was the only thing he designed to prove by this Testimony saying Blessed are they whose Iniquities are forgiven He describes their blessedness by it not that their whole blessedness doth consist therein but this concurs unto it wherein no respect can possibly be had unto any Works whatever And he may justly from hence describe the blessedness of a man in that the Imputation of Righteousness and the Non-Tmputation of Sin both which the Apostle mentioneth distinctly wherein his whole blessedness as unto justification doth consist are inseparable And because Remission of Sin is the first part of Justification and the principal part of it and hath the Imputation of Righteousness always accompanying it the blessedness of a man may be well described thereby Yea whereas all Spiritual Blessings go together in Christ Eph. 1.3 A mans blessedness may be described by any of them But yet the Imputation of Righteousness and the Remission of Sin are not the same no more than Righteousness imputed and Sin remitted are the same Nor doth the Apostle propose them as the same but mentioneth them distinctly both being equally necessary unto our compleat Justification as hath been proved Chap. 5. Vers. 12 13 14 15 16 17 18 19 20 21. Wherefore as by one man Sin entred into the world and death by Sin and so death passed upon all men for that all have sinned For until the Law Sin was in the world But Sin is not imputed when there is no Law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by Grace which is by one man Jesus Christ hath abounded unto many And not as it was by one that sinned so is the gift For the Judgment was by one to condemnation but the free gift is of many offences unto Justification For if by one mans offence death reigned by one much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ. Therefore as by the offence of one Judgment came upon all men to condemnation Even so by the Righteousness of one the free gift came upon all men unto Justification of life For as by one mans disobedience many were made Sinners So by the obedience of one shall many be made Righteous Moreover the Law entred that the offence might abound But where Sin abounded Grace did much more abound That as Sin hath reigned unto death even so might Grace reign through Righteousness unto eternal life by Jesus Christ our Lord. The Apostle Chap. 3.27 affirms That in this matter of Justification all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting is excluded But here in the Verse foregoing he grants a boasting or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not only so but we also glory in God he excludes boasting in our selves because there is nothing in us to procure or promote our own Justification He allows it us in God because of the eminency and excellency of the way and means of our Justification which in his Grace he hath provided And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting in God here allowed us hath a peculiar respect unto what the Apostle had in prospect further to discourse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so includes what he had principally treated of before concerning our Justification so far as it consists in the pardon of sin For although he doth suppose yea and mention the imputation of Righteousness also unto us yet principally he declares our Justification by the pardon of sin and our freedom from condemnation whereby all boasting in our selves is excluded But here he designs a further progress as unto that whereon our glorying in God on a right and title freely given us unto eternal life doth depend And this is the Imputation of the Righteousness and Obedience of Christ unto the Justification of life or the reign of Grace through Righteousness unto eternal Life Great complaints have been made by some concerning the obscurity of the discourse of the Apostle in this place by reason of sundry Ellipses Antapodota Hyperbata and other Figures of Speech which either are or are feigned to be therein Howbeit I cannot but think that if Men acquainted with the common principles of Christian Religion and sensible in themselves of the nature and guilt of our original apostasie from God would without prejudice read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this place of the Scripture they will grant that the design of the Apostle is to prove that as the sin of Adam was imputed unto all Men unto condemnation so the Righteousness and Obedience of Christ is imputed unto all that believe unto the Justification of life The sum of it is given by Theodoret Dial. 3. Vide quomodo quae Christi sunt cum iis quae sunt Adami conferantur cum morbo medicina cum vulnere emplastrum cum Peccato justitia cum execratione benedictio cum condemnatione remissio cum transgressione obedientia cum morte vita cum inferis regnum Christus cum Adam homo cum homine The differences that are among Interpreters about the Exposition of these words relate unto the use of some Particles Prepositions and the dependance of one passage upon another on none of which the confirmation of the truth pleaded for doth depend But the plain design of the Apostle and his express Propositions are such as if Men could but acquiesce in them might put an end unto this controversie Socinus acknowledgeth that this place of Scripture doth give as he speaks the greatest occasion unto our opinion in this matter For he cannot deny but at least a great appearance of what we
do it by the gratuitous Imputation of the Righteousness of another unto them It may be it will be said it is true in the time of their Heathenism they did not at all follow after Righteousness but when the Truth of the Gospel was revealed unto them then they followed after Righteousness and did attain it But 1. This is directly to contradict the Apostle in that it says that they attain'd not Righteousness but only as they followed after Righteousness whereas he affirms the direct contrary 2. It takes away the distinction which he puts between them and Israel namely that the one followed after Righteousness and the other did not 3. To follow after Righteousness in this place is to follow after a Righteousness of our own To establish their own Righteousness Chap. 10.3 But this is so far from being a means of attaining Righteousness as that it is the most effectual obstruction thereof If therefore those who have no Righteousness of their own who are so far from it that they never endeavoured to attain it do yet by Faith receive that Righteousness wherewith they justified before God they do so by the Imputation of the Righteousness of Christ unto them or let some other way be assigned In the other side of the instance concerning Israel some must hear whether they will or not that wherewith they are not pleased Three things are expressed of them 1. Their Attempt 2. Their Success 3. The Reason of it Their Attempt or Endeavour was in this that they followed after the Law of Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby their endeavour is expressed signifies that which is earnest diligent and sincere By it doth the Apostle declare what his was and what ours ought to be in the Duties and Exercise of Gospel Obedience Phil. 3.12 They were not indiligent in this matter but instantly served God day and night Nor were they Hypocritical for the Apostle bears them record in this matter that they had a zeal of God Chap. 10.2 And that which they thus endeavoured after was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Righteousness That Law which prescribed a perfect personal Righteousness before God the things which if a man do them he shall live in them Chap. 10.5 Wherefore the Apostle hath no other respect unto the Ceremonial Law in this place but only as it was branched out from the Moral Law by the Will of God and as the Obedience unto it belonged thereunto When he speaks of it separately he calls it the Law of Commandments contained in Ordinances but it is no where called the Law of Righteousness the Law whose Righteousness is fulfilled in us Chap. 8.4 wherefore their following after this Law of Righteousness was their diligence in the performance of all Duties of Obedience according unto the Directions and Precepts of the Moral Law 2. The issue of this attempt is that they attained not unto the Law of Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they attained not unto a Righteousness before God hereby Though this was the end of the Law namely a Righteousness before God wherein a man might live yet could they never attain it 3. An account is given of the Reason of their failing in attaining that which they so earnestly endeavoured after And this was in a double mistake that they were under first in the means of attaining it secondly in the righteousness it self that was to be sought after The first is declared Ver. 32. Because not by Faith but as it were by the works of the Law Faith and Works are the two only ways whereby Righteousness may be attained and they are opposite and inconsistent so that none doth or can seek after Righteousness by them both They will not be mixed and made one intire means of attaining Righteousness They are opposed as Grace and Works what is of the one is not of the other Rom. 11.6 Every composition of them in this matter is Male sartae gratia nequicquam coit rescinditur And the reason is because the Righteousness which Faith seeks after or which is attainable by Faith is that which is given to us imputed unto us which Faith doth only receive It receives the abundance of Grace and the gift of Righteousness But that which is attainable by Works is our own inherent in us wrought out by us and not imputed unto us For it is nothing but those works themselves with respect unto the Law of God And if Righteousness before God be to be obtained alone by Faith and that in contradistinction unto all Works which if a Man do them according unto the Law he shall even live in them then is it by Faith alone that we are justified before God or nothing else on our part is required thereunto And of what nature this Righteousness must be is evident Again if Faith and Works are opposed as contrary and inconsistent when considered as the means of attaining Righteousness or Justification before God as plainly they are then is it impossible we should be justified before God by them in the same sense way and manner Wherefore when the Apostle James affirms That a Man is justified by Works and not by Faith only he cannot intend our Justification before God where it is impossible they should both concur For not only are they declared inconsistent by the Apostle in this place but it would introduce several sorts of Righteousness unto Justification that are inconsistent and destructive of each other This was the first mistake of the Jews whence this miscarriage insued they sought not after Righteousness by Faith but as it were by the Works of the Law Their second mistake was as unto the Righteousness it self whereon a Man might be justified before God For this they judged was to be their own Righteousness Chap. 10.3 Their own Personal Righteousness consisting in their own Duties of Obedience they looked on as the only Righteousness whereon they might be justified before God This therefore they went about to establish as the Pharisees did Luke 18.11 12. And this mistake with their design thereon to establish their own Righteousness was the principal cause that made them reject the Righteousness of God as it is with many at this day What ever is done in us or performed by us as obedience unto God is our own Righteousness Though it be done in Faith and by the aids of Gods Grace yet is it subjectively ours and so far as it is a Righteousness it is our own But all Righteousness which is our own whatever is so far divers from the Righteousness by which we are to be justified before God as that the most earnest endeavor to establish it that is to render it such as by which we may be justified is an effectual means to cause us to refuse a submission unto and an acceptance of that whereby alone we may be so This ruined the Jews and will be the ruine of all that shall follow their example in
seeking after Justification yet is it not easie for Men to take any other way or to be taken off from this So the Apostle intimates in that expression They submitted not themselves unto the Righteousness of God This Righteousness of God is of that nature that the proud mind of Man is altogether unwilling to bow and submit it self unto yet can it no otherwise be attained but by such a submission or subjection of mind as contains in it a total Renuntiation of any Righteousness of our Men. And those who reproach others for affirming That Men indeavoring after Morality or Moral Righteousness and resting therein are in no good way for the participation of the Grace of God by Jesus Christ do expresly deride the Doctrine of the Apostle that is of the Holy Ghost himself Wherefore the plain design of the Apostle is to declare that not only Faith and the Righteousness of it and a Righteousness of our own by Works are inconsistent that is as unto our Justification before God but also that the intermixture of our own Works in seeking after Righteousness as the means thereof doth wholly divert us from the acceptance of or submission unto the Righteousness of God For the Righteousness which is of Faith is not our own it is the Righteousness of God that which he imputes unto us But the Righteousness of Works is our own that which is wrought in us and by us And as Works have no aptitude nor meetness in themselves to attain or receive a Righteousness which because it is not our own is imputed unto us but are repugnant unto it as that which will cast them down from their legal dignity of being our Righteousness So Faith hath no aptitude nor meetness in it self to be an Inherent Righteousness or so to be esteemed or as such to be imputed unto us seeing its principal faculty and efficacy consists in fixing all the trust confidence and expectation of the Soul for Righteousness and acceptation with God upon another Here was the ruine of those Jews they judged it a better a more probable yea a more righteous and holy way for them constantly to indeavor after a Righteousness of their own by duties of obedience unto the Law of God then to imagine that they could come to acceptance with God by Faith in another For tell them and such as they what you please if they have not a Righteousness of their own that they can set upon its legs and make to stand before God the Law will not have its accomplishment and so will condemn them To demolish this last fort of unbelief the Apostle grants that the Law must have its end and be compleatly fulfilled or there is no appearing for us as righteous before God and withal shews them how this is done and where alone it is to be sought after For Christ saith he is the end of the Law for Righteousness to every one that believeth Ver. 4. We need not trouble our selves to inquire in what various sense Christ may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end the complement the perfection of the Law The Apostle sufficiently determineth his intention in affirming not absolutely that he is the end of the Law but he is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Righteousness unto every one that believeth The matter in question Is a Righteousness unto Justification before God And this is acknowledged to be the Righteousness which the Law requires God looks for no Righteousness from us but what is prescribed in the Law The Law is nothing but the Rule of Righteousness Gods prescription of a Righteousness and all the Duties of it unto us That we should be righteous herewith before God was the first original end of the Law It s other ends at present of the conviction of sin and judging or condemning for it were accidental unto its primitive constitution This Righteousness which the Law requires which is all and only that Righteousness which God requires of us the accomplishment of this end of the Law the Jews sought after by their own personal performance of the Works and Duties of it But hereby in the utmost of their endeavors they could never fulfil this Righteousness nor attain this end of the Law which yet if Men do not they must perish for ever Wherefore the Apostle declares That all this is done another way that the Righteousness of the Law is fulfilled and its end as unto a Righteousness before God attained and that is in and by Christ. For what the Law required that he accomplished which is accounted unto every one that believes Herein the Apostle issueth the whole disquisition about a Righteousness wherewith we may be justified before God and in particular how satisfaction is given unto the demands of the Law That which we could not do that which the Law could not effect in us in that it was weak through the flesh that which we could not attain by the Works and Duties of it that Christ hath done for us and so is the end of the Law for Righteousness unto every one that believeth The Law demandeth a Righteousness of us the accomplishment of this Righteousness is the end which it aims at and which is necessary unto our Justification before God This is not to be attained by any works of our own by any Righteousness of our own But the Lord Christ is this for us and unto us which how he is or can be but by the Imputation of his Obedience and Righteousness in the accomplishment of the Law I cannot understand I am sure the Apostle doth not declare The Way whereby we attain unto this End of the Law which we cannot do by our utmost endeavors to establish our own Righteousness is by Faith alone for Christ is the end of the Law for Righteousness unto every one that believeth To mix any thing with Faith herein as it is repugnant unto the nature of Faith and Works with respect unto their aptitude and meetness for the attaining of a Righteousness so it is as directly contradictory unto the express design and words of the Apostle as any thing that can be invented Let Men please themselves with their distinctions which I understand not and yet perhaps should be ashamed to say so but that I am perswaded they understand them not themselves by whom they are used or with cavils objections feigned consequences which I value not Here I shall for ever desire to fix my Soul and herein to acquiesce namely That Christ is the end of the Law for Righteousness to every one that doth believe And I do suppose that all they who understand aright what it is that the Law of God doth require of them how needful it is that it be complied withal and that the end of it be accomplished with the utter insufficiency of their own endeavors unto those ends will at least when the time of disputing is over betake themselves unto the same refuge and rest
it was in force was a duty of the Moral Law And the Works of the Law are the Works and Duties of Obedience which this Law of God requires performed in the manner that it prescribes namely in Faith and out of love unto God above all as hath been proved To say that the Apostle excludeth only Works absolutely perfect which none ever did or could perform since the entrance of sin is to suppose him to dispute with great earnestness and many Arguments against that which no Man asserted and which he doth not once mention in all his discourse Nor can he be said to exclude only Works that are looked on as meritorious seeing he excludeth all Works that there may be no place for merit in our Justification as hath also been proved Nor did these Galatians whom he writes unto and convinceth them of their error look for Justification from any Works but such as they performed then when they were Believers So that all sorts of Works are excluded from any interest in our Justification And so much weight doth the Apostle lay on this exclusion of Works from our Justification as that he affirms That the admittance of it overthrows the whole Gospel Ver. 21. For saith he if Righteousness be by the Law then is Christ dead in vain and it is dangerous venturing on so sharp a fence Not this or that sort of Works not this or that manner of the performance of them not this or that kind of interest in our Justification but all Works of what sort soever and however performed are excluded from any kind of consideration in our Justification as our Works or Duties of Obedience For these Galatians whom the Apostle reproves desired no more but that in the Justification of a Believer Works of the Law or Duties of Obedience might be admitted into a conjunction or copartnership witn Faith in Christ Jesus For that they would exclude Faith in him and assign Justification unto Works without it nothing is intimated and it is a foolish imagination In opposition hereunto he positively ascribes our Justification unto Faith in Christ alone Not by Works but by Faith is by Faith alone That the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not exceptive but adversative hath not only been undeniably proved by Protestant Divines but is acknowledged by those of the Roman Church who pretend unto any modesty in this Controversie The words of Estius on this place deserve to be transcribed Nisi per fidem Jesu Christi sententiam reddit obscuram particula Nisi so the vulgar Latin renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of sed or sed tantum quae si proprie ut Latinis auribus sonat accipiatur exceptionem facit ab eo quod praecedit ut sensus sit hominem non justificari ex operibus Legis nisi fides in Chrislum ad ea opera accedat quae si accesserit justificari eum per legis opera Sed cum hic sensus Justificationem dividat partim eam tribuens operibus legis partim fidei Christi quod est contra definitam absolutam Apostoli sententiam manifestum est interpretationem illam tanquam Apostolico sensui scopo contrariam omnino repudiandam esse Verum constat voculam nisi frequenter in Scripturis adversative sumi ut idem valeat quod Sed tantum So he according to his usual candor and ingenuity It is not probable that we shall have an end of contending in this World when Men will not acquiesce in such plain Determinations of Controversies given by the Holy Ghost himself The Interpretation of this place given as the meaning of the Apostle That Men cannot be justified by those Works which they cannot perform that is Works absolutely perfect but may be so and are so by those which they can and do perform if not in their own strength yet by the aid of Grace And that Faith in Christ Jesus which the Apostle opposeth absolutely unto all Works whatever doth include in it all those Works which he excludes and that with respect unto that end or effect with respect whereunto they are excluded cannot well be supposed to be suitable unto the mind of the Holy Ghost Ephes. 2.8 9 10. For by Grace ye are saved through Faith and that not of your selves it is the gift of God not of Works lest any Man should boast For we are his Workmanship created in Christ Jesus unto good Works which God hath fore-ordained that we should walk in them Unless it had seemed good unto the Holy Ghost to have expressed before hand all the evasions and subterfuges which the wit of Man in after ages could invent to pervert the Doctrine of our Justification before God and to have rejected them it is impossible they could have been more plainly prevented then they are in this context If we may take a little unprejudiced consideration of it I suppose what is affirmed will be evident It cannot be denied but that the design of the Apostle from the beginning of this Chapter unto the end of Ver. 11. is to declare the way whereby lost and condemned sinners come to be delivered and translated out of that condition into an estate of acceptance with God and eternal Salvation thereon And therefore in the first place he fully describeth their natural state with their being obnoxious unto the wrath of God thereby For such was the method of this Apostle unto the Declaration of the Grace of God in any kind he did usually yea constantly premise the consideration of our sin misery and ruine Others now like not this method so well Howbeit this hinders not but that it was his Unto this purpose he declares unto the Ephesians That they were dead in trespasses and sins expressing the power that sin had on their Souls as unto Spiritual life and all the actions of it but withal that they lived and walked in sin and on all accounts were the children of wrath or subject and liable unto eternal condemnation Ver. 1 2 3. What such persons can do towards their own deliverance there are many terms found out to express all passing my understanding seeing the intire design of the Apostle is to prove that they can do nothing at all But another cause or other causes of it he finds out and that in direct express opposition unto any thing that may be done by our selves unto that end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 4. It is not a work for us to undertake it is not what we can contribute any thing unto But God who is rich in mercy The adversative includes an opposition unto every thing on our part and incloseth the whole work to God Would Men have rested on this Divine Revelation the Church of God had been free from many of those perverse opinions and wrangling disputes which it hath been pestered withal But they will not so easily part with thoughts of some kind of interest in being the Authors of their own happiness Wherefore two
of God in asserting the necessity and use of Faith he adds That Epanorthosis and that not of our selves it is the gift of God The communication of this Faith unto us is no less of Grace then is the Justification which we obtain thereby So hath he secured the whole Work unto the Grace of God through Christ wherein we are interested by Faith alone But not content herewith he describes this work Negatively or adds an exclusion of what might be pretended to have a concernment therein And therein three things are stated distinctly 1. What it is he so excludes 2. The Reason whereon he doth so 3. The confirmation of that Reason wherein he obviates an objection that might arise thereon 1. That which he excludes is Works not of Works Ver. 9. And what works he intends at least principally himself declares Works say some of the Law the Law of Moses But what concernment had these Ephesians therein that the Apostle should inform them that they were not justified by those works They were never under that Law never sought for Righteousness by it nor had any respect unto it but only that they were delivered from it But it may be he intends only Works wrought in the strength of our own natural abilities without the aids of Grace and before believing But what were the Works of these Ephesians antecedent unto believing he before and afterwards declares For being dead in trespasses and sins they walked according to the course of this World in the lusts of the flesh fulfilling the desires of the flesh and of the mind Ver. 1 2 3. It is certain enough that these works have no influence into our Justification and no less certain that the Apostle had no reason to exclude them from it as though any could pretend to be advantaged by them in that which consisteth in a deliverance from them Wherefore the Works here excluded by the Apostle are those works which the Ephesians now performed when the were Believers quickned with Christ even the Works which God hath fore-ordained that we should walk in them as he expresly declared Ver. 10. And these Works he excludeth not only in opposition unto Grace but in opposition unto Faith also Through Faith not of Works Wherefore he doth not only reject their merit as inconsistent with Grace but their cointerest on our part with or subsequent interest unto Faith in the Work of Justification before God If we are saved by Grace through Faith in Christ exclusively unto all works of Obedience whatever then cannot such works be the whole or any part of our Righteousness unto the Justification of life Wherefore another Righteousness we must have or perish for ever Many things I know are here offered and many distinctions coyned to retain some interest of Works in our Justification before God But whether it be the safest way to trust unto them or unto this plain express Divine Testimony will not be hard for any to determine when they make the case their own 2. The Apostle adds a Reason of this exclusion of Works not of Works left any one should boast God hath ordained the order and method of our Justification by Christ in the way expressed that no man might have ground reason or occasion to glory or boast in or of himself So it is expressed 1 Cor. 1.21 30 31. Rom. 3.32 To exclude all glorying or boasting on our part is the design of God And this consists in an ascription of something unto our selves that is not in others in order unto Justification And it is Works alone that can administer any occasion of this boasting For if Abraham were justified by Works he had whereof to glory Rom. 4.2 And it is excluded alone by the Law of Faith Rom. 3.27 For the nature and use of Faith is to find Righteousness in another And this boasting all Works are apt to beget in the minds of men if applied unto Justification And where there is any boasting of this nature the design of God towards us in this Work of his Grace is frustrated what lieth in us That which I principally insist on from hence is that there are no boundaries fixed in Scripture unto the interest of Works in Justification so as no boasting should be included in them The Papists make them meritorious of it at least of our second Justification as they call it This say some ought not to be admitted for it includeth boasting Merit and boasting are inseparable Wherefore say others they are only causa sine qua non they are the condition of it or they are our Evangelical Righteousness before God whereon we are Evangelically justified or they are a subordinate Righteousness whereon we obtain an interest in the Righteousness of Christ or are comprized in the condition of the new Covenant whereby we are justified or are included in Faith being the form of it or of the essence of it one way or other For herein men express themselves in great variety But so long as our Works are hereby asserted in order unto our Justification how shall a man be certain that they do not include boasting or that they do express the true sense of these words not of works lest any man should boast There is some kind of Ascription unto our selves in this matter which is boasting If any shall say that they know well enough what they do and know that they do not boast in what they ascribe unto Works I must say that in general I cannot admit it For the Papists affirm of themselves that they are most remote from boasting yet I am very well satisfied that boasting and merit are inseparable The question is not what men think they do but what Judgment the Scripture passeth on what they do And if it be said that what is in us is also of the Grace and Gift of God and is so acknowledged which excludes all boasting in our selves I say it was so by the Pharisee and yet was he an horrible boaster Let them therefore be supposed to be wrought in us in what way men please if they be also wrought by us and so be the Works of Righteousness which we have done I fear their Introduction into our Justification doth include boasting in it because of this assertion of the Apostle not of Works lest any man should boast Wherefore because this is a dangerous point unless men can give us the direct plain indisputable bounds of the Introduction of our Works into our Justification which cannot include boasting in it it is the safest course utterly to exclude them wherein I see no danger of any mistake in these words of the Holy Ghost not of Works lest any man should boast For if we should be unadvisedly seduced into this boasting we should lose all the benefit which we might otherwise expect by the Grace of God 3. The Apostle gives another reason why it cannot be of Works and withal obviates an Objection which might arise from what
in every word And those other redoubled expressions all loss for him that I may win him that I may be found in him that I may know him all argue the working of his affections under the Conduct of Faith and Truth unto an acquiescency in Christ alone as all and in all Somewhat of this frame of mind is necessary unto them that would believe his Doctrine Those who are utter strangers unto the one will never receive the other 2. In his expression of all other other things that are our own that are not Christ whether Priviledges or Duties however good useful excellent they may be in themselves yet in Comparison of Christ and his Righteousness and with respect unto the end of our standing before God and acceptance with him with the same vehemency of Spirit he casts contempt upon calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs meat to be left for them whom he calleth Dogs that is evil Workers of the Concision or the wicked Jews who adhered pertinaciously unto the Righteousness of the Law v. 2. This account of the earnestness of the Apostle in this Argument and the warmth of his Expressions I thought meet to give as that which gives light into the whole of his design 6. The question being thus stated the enquiry is what any person who desires acceptance with God or a Righteousness whereon he may be justified before him ought to betake himself unto One of the ways proposed he must close with all Either he must comply with the Apostle in his Resolution to reject all his own Righteousness and to betake himself unto the Righteousness of God which is by Faith in Christ Jesus alone or find out for himself or get some to find out for him some exceptions unto the Apostles conclusion or some distinctions that may prepare a reserve for his own works one way or other in his justification before God Here every one must chuse for himself In the mean time we thus argue If our own Righteousness and the Righteousness which is of God by Faith or that which is through the Faith of Christ Jesus namely the Righteousness which God imputeth unto us Rom. 4.6 Or the abundance of Grace and the gift of Righteousness thereby which we receive Rom. 5.17 are opposite and inconsistent in the Work of Justification before God then are we justified by Faith alone through the Imputation of the Righteousness of Christ unto us The consequence is plain from the removal of all other ways causes means and conditions of it as inconsistent with it But the antecedent is expresly the Apostles Not my own but that of God Again That whereby and wherewith we are found in Christ is that whereby alone we are justified before God for to be found in Christ expresseth the state of the person that is to be justified before God Whereunto is opposed to be found in our selves And according unto these different states doth the judgment of God pass concerning us And as for those who are found in themselves we know what will be their portion But in Christ we are found by Faith alone All manner of evasions are made use of by some to escape the force of this Testimony It is said in general That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness or That by his own Righteousness he meant that For it is that alone can intitle us unto the Benefits of Christs Righteousness Nollem Dictum 1. The censure is too severe to be cast on all Protestant Writers without exception who have expounded this place of the Apostle and all others except some few of late influenced by the heat of the Controversie wherein they are ingaged 2. If the Gospel Righteousness intended be his own Personal Righteousness and Obedience there is some want of consideration in affirming That he did not desire to be found in it That wherein we are found thereon are we to be judged to be found in our own Evangelical Righteousness before God is to enter into judgment with God thereon which those who understand any thing aright of God and themselves will not be free unto And to make this to be the meaning of his words I desire not to be found in my own Righteousness which is after the Law but I desire to be found in mine own Righteousness which is according to the Gospel whereas as they are his own inherent Righteousness they are both the same doth not seem a proper interpretation of his words and it shall be immediately disproved 3. That our Personal Gospel Righteousness doth intitle us unto the Benefits of Christs Righteousness that is as unto our Justification before God is gratis dictum not one Testimony of Scripture can be produced that gives the least countenance unto such an assertion That it is contrary unto many express Testimonies and inconsistent with the freedom of the Grace of God in our Justification as proposed in the Scripture hath been proved before Nor do any of the places which assert the necessity of obedience and good Works in Believers that is Justified Persons unto Salvation any way belong unto the Proof of this Assertion or in the least express or intimate any such thing And in particular the Assertion of it is expresly contradictory unto that of the Apostle Tit. 3.4 5. But I forbear and proceed to the consideration of the special answers that are given unto this testimony especially those of Bellarmine whereunto I have as yet seen nothing added with any pretence of Reason in it 1. Some say that by his own Righteousness which the Apostle rejects he intends only his Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the Works of the Law But this was only an outward external Righteousness consisting in the observation of Rites and Ceremonies without respect unto the inward frame or obedience of the heart But this is an impious imagination The Righteousness which is by the Law is the Righteousness which the Law requires and those works of it which if a Man do he shall live in them for the doers of the Law shall be justified Rom. 2.16 Neither did God ever give any Law of Obedience unto Man but what obliged him to love the Lord his God with all his heart and all his soul. And it is so far from being true That God by the Law required an external Righteousness only that he frequently condemns it as an abomination to him where it is alone 2. Others say that it is the Righteousness whatever it be which he had during his Pharisaism And although he should be allowed in that state to have lived in all good Conscience instantly to have served God day and night and to have had respect as well unto the internal as the external Works of the Law yet all these Works being before Faith before Conversion to God may be and are to be rejected as unto any concurrence unto our Justification But Works wrought in Faith
by the aid of Grace Evangelical Works are of another consideration and together with Faith are the condition of Justification Answ. 1. That in the matter of our Justification the Apostle opposeth Evangelical Works not only unto the Grace of God but also unto the Faith of Believers was proved in the consideration of the foregoing Testimony 2. He makes no such distinction as that pretended namely That Works are of two sorts whereof one is to be excluded from any interest in our Justification but not the other neither doth he any where else treating of the same subject intimate any such distinction but on the contrary declares that use of all Works of Obedience in them that believe which is exclusive of the supposition of any such distinction but he directly expresseth in this rejection his own Righteousness that is his Personal Inherent Righteousness whatever it be and however it be wrought 3. He makes a plain distinction of his own twofold estate namely that of his Judaism which he was in before his Conversion and that which he had by Faith in Christ Jesus In the first state he considers the priviledges of it and declares what judgment he made concerning them upon the Revelation of Jesus Christ unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he referring unto the time past namely at his first conversion I considered them with all the advantages gain and reputation which I had by them but rejected them all for Christ because the esteem of them and continuance in them as priviledges was inconsistent with Faith in Christ Jesus Secondly he proceeds to give an account of himself and his thoughts as unto his present condition For it might be supposed that although he had parted with all his legal priviledges for Christ yet now being united unto him by Faith he had something of his own wherein he might rejoyce and on the account whereof he might be accepted with God the thing inquired after or else he had parted with all for nothing Wherefore he who had no design to make any reserves of what he might glory in plainly declares what his judgment is concerning all his present Righteousness and the ways of obedience which he was now ingaged in with respect unto the ends inquired after Ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bringing over of what was affirmed before concerning his Judaical priviledges into this Verse is an effect of a very superficiary consideration of the context For 1. there is a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He could not more plainly express the heightning of what he had affirmed by a Proceed unto other things or the consideration of himself in another state But moreover beyond what I have already asserted 2. The change of the time expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects what was past into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he hath respect only unto what was present not what he had before rejected and forsaken makes evident his progress unto the consideration of things of another nature Wherefore unto the rejection of all his former Judaical priviledges he adds his judgment concerning his own present Personal Righteousness But whereas it might be objected That rejecting all both before and after conversion he had nothing left to rejoyce in to glory in to give him acceptance with God he assures us of the contrary namely that he found all these things in Christ and the Righteousness of God which is by Faith He is therefore in these words Not having mine own Righteousness which is by the Law so far from intending only the Righteousness which he had before his Conversion as that he intends it not at all The words of Davenant on this passage of the Apostle being in my judgment not only sober but weighty also I shall transcribe them Hic docet Apostolus quaenam illa justitia sit qua nitendum coram Deo nimirum quae per fidem apprehenditur at haec imputata est Causam etiam ostendit cur jure nostra fiat nimirum quia nos Christi sumus in Christo comperimur quia igitur insiti sumus in corpus ejus coalescimus cum illo in unam personam ideo ejus justitia nostra reputatur De Justif. Habit. cap. 38. For whereas some begin to interpret our being in Christ and being found in him so as to intend no more but our profession of the Faith of the Gospel The Faith of the Catholick Church in all ages concerning the Mystical Union of Christ and Believers is not to be blown away with a few empty words and unproved Assertions The Answer therefore is full and clear unto the general Exception namely that the Apostle rejects our Legal but not our Evangelical Righteousness For 1. the Apostle rejects disclaims disowns nothing at all not the one nor the other absolutely but in comparison of Christ and with respect unto the especial end of Justification before God or a Righteousness in his sight 2. In that sense he rejects all our own Righteousness but our Evangelical Righteousness in the sense pleaded for is our own inherent in us performed by us 3. Our Legal Righteousness and our Evangelical so far as an Inherent Righteousness is intended are the same and the different ends and use of the same Righteousness is alone intended in that distinction so far as it hath sense in it That which in respect of Motives unto it the ends of it with the especial causes of its acceptance with God is Evangelical in respect of its original Prescription Rule and Measure is Legal When any can instance in any Act or Duty in any habit or effect of it which are not required by that Law which injoyns us to love the Lord our God with all our heart soul and mind and our neighbor as our selves they shall be attended unto 4. The Apostle in this case rejects all the Works of Righteousness which we have done Tit. 3.5 But our Evangelical Righteousness consisteth in the Works of Righteousness which we do 5. He disclaims all that is our own And if the Evangelical Righteousness intended be our own he sets up another in opposition unto it and which therefore is not our own but as it is imputed unto us And I shall yet add some other reasons which render this pretence useless or shew the falsness of it 1. Where the Apostle doth not distinguish or limit what he speaks of what ground have we to distinguish or limit his Assertions Not by Works saith he sometimes absolutely sometimes the Works of Righteousness which we have done that is not by some sort of Works say those who plead the contrary But by what warrant 2. The Works which they pretend to be excluded as wherein our own Righteousness that is rejected doth consist are Works wrought without Faith without the aid of Grace But these are not good Works nor can any be denominated righteous from them nor is it any Righteousness that
consists in them alone For without Faith it is impossible to please God And to what purpose should the Apostle exclude evil works and hypocritical from our Justification Who ever imagined that any could be justified with respect unto them There might have been some pretence for this gloss had the Apostle said his own Works but whereas he rejects his own Righteousness to restrain it unto such Works as are not righteous as will denominate none righteous as are no Righteousness at all is most absurd 3. Works wrought in Faith if applied unto our Justification do give occasion unto or include boasting more then any others as being better and more praise worthy then they 4. The Apostle elswhere excludes from Justification the Works that Abraham had done when he had been a Believer many years and the Works of David when he described the Blessedness of a Man by the forgiveness of sins 5. The state of the Question which he handles in his Epistle unto the Galatians was expresly about the Works of them that did believe For he doth not disspute against the Jews who would not be pressed in the least with his Arguments namely that if the inheritance were by the Law then the promise was of none effect and if Righteousness were by the Law then did Christ die in vain For these things they would readily grant But he speaks unto them that were Believers with respect unto those Works which they would have joyned with Christ and the Gospel in order unto Justification 6. If this were the mind of the Apostle that he would exclude one sort of Works and assert the necessity of another unto the same end why did he not once say so especially considering how necessary it was that so he should do to answer those objections against his doctrine which he himself takes notice of and returns answer unto on other grounds without the least intimation of any such distinction Bellarmine considereth this Testimony in three places Lib. 1. cap. 18. Lib. 1. cap. 19. Lib. 5. cap. 5. De Justificat And he returns three answers unto it which contain the substance of all that is pleaded by others unto the same purpose 1. He saith That the Righteousness which is by the Law and which is opposed unto the Righteousness which is by Faith is not the Righteousness written in the Law or which the Law requires but a Righteousness wrought without the aid of Grace by the knowledge of the Law alone 2. That the Righteousness which is by the Faith of Christ are opera nostra justa facta ex fide our own righteous Works wrought in Faith which others call our Evangelical Works 3. That it is blasphemous to call the Duties of Inherent Righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loss and dung But he labors in the fire with all his sophistry For as to the first 1. That by the Righteousness which is by the Law the Righteousness which the Law requires is not intended is a bold assertion and expresly contradictory unto the Apostle Rom. 9.31 Chap. 10.5 In both places he declares the Righteousness of the Law to be the Righteousnes that the Law requires 2. The Works which he excludes he calls the Works of Righteousness that we have done Tit. 3.5 which are the Works that the Law requires Unto the second I say 1. That the substance of it is That the Apostle should profess that I desire to be found in Christ not having my own Righteousness but having my own Righteousness for Evangelical Inherent Righteousness was properly his own And I am sorry that some should apprehend that the Apostle in these words did desire to be found in his own Righteousness in the presence of God in order unto his Justification For nothing can be more contrary not only unto the perpetual tenor and design of all his discourses on this subject but also unto the Testimony of all other holy Men in the Scripture to the same purpose as we have proved before And I suppose there are very few true Believers at present whom they will find to comply and joyn with them in this desire of being found in their own Personal Evangelical Righteousness or the Works of Righteousness which they have done in their tryal before God as unto their Justification We should do well to read our own hearts as well as the Books of others in this matter 2. The Righteousness which is of God by Faith is not our own Obedience or Righteousness but that which is opposed unto it That which God imputes unto us Rom. 4.6 That which we receive by way of gift Rom. 5.17 3. That by the Righteousness which is by the Faith of Christ Jesus our own Inherent Righteousness is not intended is evident from hence That the Apostle excludes all his own Righteousness as and when he was found in Christ that is what ever he had done as a Believer And if there be not an opposition in these words between a Righteousness that is our own and that which is not our own I know not in what words it can be expressed Unto the third I say 1. The Apostle doth not nor do we say that he doth call our Inherent Righteousness dung but only that he accounts it so 2. He doth not account it so absolutely which he is most remote from but only in comparison with Christ. 3. He doth not esteem it so in it self but only as unto his trust in it with respect unto one especial end namely our Justification before God 4. The Prophet Isaiah in the same respect terms all our Righteousness filthy rags Chap. 64.6 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an expression of as much contempt as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Some say all Works are excluded as meritorious of Grace Life and Salvation but not as the condition of our Justification before God But 1. what ever the Apostle excludes he doth it absolutely and with all respects because he sets up something else in opposition unto it 2. There is no ground left for any such distinction in this place For all that the Apostle requires unto our Justification is 1. That we be found in Christ not in our selves 2. That we have the Righteousness of God not our own 3. That we be made partakers of this Righteousness by Faith which is the substance of what we plead for CHAP. XIX Objections against the Doctrine of Justification by the imputation of the Righteousness of Christ. Personal Holiness and Obedience not obstructed but furthered by it THat which remaineth to put an issue to this Discourse is the consideration of some things that in general are laid in objection against the truth pleaded for Many things of that nature we have occasionally met withal and already removed Yea the principal of those which at present are most insisted on The Testimonies of Scripture urged by those of the Roman Church for Justification by works have all of them so fully and frequently been answered by
occasions are they pester'd withal especially if not under the conduct of the same inlightning spirit that some will confidently condemn others unto eternal flames for those things whereon they place on infallible grounds their hopes of eternal blessedness and know that they love God and live unto him on their account But this wretched advantage of condemning all them of Hell who dissent from them is greedily laid hold of by all sorts of persons For they thereby secretly secure their own whole party in perswasion of eternal Salvation be they otherwise what they will For if the want of that Faith which they profess will certainly damn men whatever else they be and how good soever their lives be many will easily suffer themselves to be deceived with a foolish Sophisme that then that Faith which they profess will assuredly save them be their lives what they please considering how it falls in with their inclinations And hereby they may happen also to frighten poor simple people into a compliance with them whilest they peremptorily denounce Damnation against them unless they do so And none for the most part are more fierce in the denunciation of the condemnatory sentence against others for not believing as they do then those who so live as that if there be any truth in the Scripture it is not possible they should be saved themselves For my part I believe that as to Christians in outward profession all unregenerate unbelievers who obey not the Gospel shall be damned be they of what Religion they will and none else for all that are born again do truly believe and obey the Gospel shall be saved be they of what Religion they will as unto the differences that are at this day among Christians That way wherein these things are most effectually promoted is in the first place to be embraced by every one that takes care of his own Salvation If they are in any way or Church obstructed that Church or way is so far as it doth obstruct them to be forsaken And if there be any way of profession or any visible Church state wherein any thing or things absolutely destructive of or inconsistent with these things are made necessary unto the professors of it in that way and by vertue of it no Salvation is to be obtained In other things every man is to walk according unto the light of his own mind for whatever is not of Faith is sin But I return from this digression occasioned by the fierceness of him with whom we have to do For the Objection it self that hath fallen under so perverse a management so far as it hath any pretense of sobriety in it is this and no other If God justifie the ungodly merely by his Grace through Faith in Christ Jesus so as that works of Obedience are not antecedently necessary unto Justification before God nor are any part of that Righteousness whereon any are so justified then are they no way necessary but men may be justified and saved without them For it is said that there is no connexion between Faith unto Justification as by us asserted and the necessity of Holiness Righteousness or Obedience but that we are by Grace set at liberty to live as we list yea in all manner of sin and yet be secured of Salvation For if we are made Righteous with the Righteousness of another we have no need of any Righteousness of our own And it were well it many of those who make use of this Plea would endeavour by some other way also to evidence their esteem of these things for to dispute for the necessity of Holiness and live in the neglect of it is uncomely I shall be brief in the answer that here shall be returned unto this Objection for indeed it is sufficiently answered or obviated in what hath been before discoursed concerning the nature of that Faith whereby we are justified and the continuation of the moral Law in its force as a rule of Obedience unto all believers An unprejudiced consideration of what hath been proposed on these heads will evidently manifest the Iniquity of this charge and how not the least countenance is given unto it by the Doctrine pleaded for Besides I must acquaint the Reader that some while since I have published an entire Discourse concerning the nature and necessity of Gospel Holiness with the Grounds and Reasons thereof in compliance with the Doctrine of Justification that hath now been declared Nor do I see it necessary to add any thing thereunto nor do I doubt but that the perusal of it will abundantly detect the vanity of this charge Dispensat of the Holy Spirit Book 5. Some few things may be spoken on the present occasion 1. It is not pleaded that all who do profess or have in former ages professed this Doctrine have exemplified it in an holy and fruitful conversation Many it is to be feared have been found amongst them who have lived and dyed in sin Neither do I know but that some have abused this Doctrine to countenance themselves in their sins and neglect of duty The best of holy things or truths cannot be secured from abuse so long as the Sophistry of the old Serpent hath an influence on the lusts and depraved minds of men So was it with them of old who turned the grace of God into lasciviousness or from the Doctrine of it countenanced themselves in their ungodly deeds Even from the beginning the whole Doctrine of the Gospel with the grace of God declared therein was so abused Neither were all that made profession of it immediately rendered Holy and Righteous thereby Many from the first so walked as to make it evident that their Belly was their God and their end destruction It is one thing to have only the conviction of truth in our minds another to have the power of it in our hearts The former will produce an outward profession the later only effect an inward Renovation of our Souls However I must add three things unto this concession 1. I am not satisfied that any of those who at present oppose this Doctrine do in Holiness or Righteousness in the exercise of Faith Love Zeal Self-denial and all other Christian Graces surpass those who in the last ages both in this and other Nations firmly adhered unto it and who constantly testified unto that effectual influence which it had into their walking before God Nor do I know that any can be named amongst us in the former ages who were eminent in Holiness and many such there were who did not cordially assent unto that imputation of the Righteousness of Christ which we plead for I doubt not in the least but that many who greatly differ from others in the explication of this Doctrine may be and are eminently holy at least sincerely so which is as much as the best can pretend unto But it is not comely to find some others who give very little evidence of their diligent following after that
Holiness without which no man shall see God vehemently declaming against that Doctrine as destructive of Holiness which was so fruitful in it in former days 2. It doth not appear as yet in general that an attempt to introduce a Doctrine contrary unto it hath had any great success in the Reformation of the lives of men Nor hath personal Righteousness or Holiness as yet much thrived under the conduct of it as to what may be observed It will be time enough to seek countenance unto it by declaming against that which hath formerly had better effects when it hath a little more commended it self by its fruits 3. It were not amiss if this part of the controversie might amongst us all be issued in the advise of the Apostle James Chap. 2.18 Shew me thy Faith by thy works and I will shew thee my Faith by my works Let us all labour that fruits may thus far determine of Doctrines as unto their use unto the interest of Righteousness and Holiness For that Faith which doth not evidence it self by works that hath not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Index which James calls for whereby it may be found out and examined is of no use nor consideration herein Secondly The same Objection was from the beginning laid against the Doctrine of the Apostle Paul the same charge was managed against it which sufficiently argues that it is the same Doctrine which is now assaulted with it This himself more than once takes notice of Rom. 3.31 Do we make void the Law through Faith It is an objection that he anticipates against his Doctrine of the free Justification of sinners through Faith in the blood of Christ. And the substance of the charge included in these words is that he destroyed the Law took off all Obligation unto Obedience and brought in Antinomianism So again Chap. 6.1 What shall we say then shall we continue in sin that grace may abound Some thought this the natural and genuine consequence of what he had largely discoursed concerning Justification which he had now fully closed and some think so still If what he taught concerning the grace of God in our Justification be true it will not only follow that there will be no need of any relinquishment of sin on our part but also a continuance in it must needs tend unto the exaltation of that grace which he had so extolled The same objection he repeats again v. 15. What then shall we sin because we are not under the Law but under Grace And in sundry other places doth he obviate the same objection where he doth not absolutely suppose it especially Ephes. 2.9 10. we have therefore no Reason to be surprized with nor much to be moved at this objection and charge for it is no other but what was insinuated or managed against the Doctrine of the Apostle himself whatever inforcements are now given it by subtilty of arguing or Rhetorical exaggerations However evident it is that there are naturally in the minds of men efficacious prejudices against this part of the Mystery of the Gospel which began betimes to manifest themselves and ceased not until they had corrupted the whole Doctrine of the Church herein And it were no hard matter to discover the principal of them were that our present business However it hath in part been done before 3. It is granted that this Doctrine both singly by it self or in conjunction with whatever else concerns the grace of God by Christ Jesus is liable unto abuse by them in whom darkness and the love of sin is predominant For hence from the very beginning of our Religion some fancied unto themselves that a bare assent unto the Gospel was that Faith whereby they should be saved and that they might be so however they continued to live in sin and a neglect of all Duties of Obedience This is evident from the Epistles of John James and Jude in an especial manner Against this pernicious evil we can give no relief whilest men will love darkness more than light because their deeds are evil And it would be a fond imagination in any to think that their modellings of this Doctrine after this manner will prevent future abuse If they will it is by rendring it no part of the Gospel for that which is so was ever liable to be abused by such persons as we speak of These general observations being premised which are sufficient of themselves to discard this Objection from any place in the minds of sober men I shall only add the consideration of what answers the Apostle Paul returns unto it with a brief application of them unto our purpose The objection made unto the Apostle was that he made void the Law that he rendred good works needless and that on the supposition of his Doctrine men might live in sin unto the advancement of Grace And as unto his sense hereof we may observe 1. That he never returns that answer unto it no not once which some think is the only answer whereby it may be satisfied and removed namely the necessity of our own personal Righteousness and Obedience or Works in order unto our Justification before God For that by Faith without Works he understandeth Faith and Works is an unreasonable supposition If any do yet pretend that he hath given any such answer let them produce it as yet it hath not been made to appear And is it not strange that if this indeed were his Doctrine and the contrary a mistake of it namely that our personal Righteousness Holiness and Works had an influence into our justification and were in any sort our Righteousness before God therein that he who in an eminent manner every where presseth the necessity of them sheweth their true nature and use both in general and in particular Duties of all sorts above any of the Writers of the new Testament should not make use of this truth in answer unto an objection wherein he was charged to render them all needless and useless His Doctrine was urged with this objection as himself acknowledged and on the account of it rejected by many Rom. 10.3 4. Gal. 2.3 He did see and know that the corrupt lusts and depraved affections of the minds of many would supply them with subtile arguings against it Yea he did foresee by the Holy Spirit as appeareth in many places of his Writings that it would be perverted and abused And surely it was highly incumbent on him to obviate what in him lay these evils and so state his Doctrine upon this objection that no countenance might ever be given unto it And is it not strange that he should not on this occasion once at least somewhere or other give an intimation that although he rejected the works of the Law yet he maintained the necessity of Evangelical Works in order unto our Justification before God as the condition of it or that whereby we are justified according unto the Gospel If this were indeed his
believe in answer unto the commands of the Gospel and not to be thereon in the same instant of time absolutely justified is not to dispute about any point of Religion but plainly to deny the whole truth of the Gospel But it is Faith alone that gives power and efficacy unto Gospel Commands effectually to influence the Soul unto Obedience Wherefore this Obligation is more powerfully constraining as they are given unto those that are justified then if they were given them in order unto their Justification Secondly The Apostle answers as we do also Do we then make void the Law through Faith God forbid yea we establish the Law For although the Law is principally established in and by the Obedience and Sufferings of Christ Rom. 8.3 4. Chap. 10.3 4. Yet is it not by the Doctrine of Faith and the Imputation of the Righteousness of Christ unto the Justification of life made void as unto Believers Neither of these do exempt them from that Obligation unto universal Obedience which is prescribed in the Law They are still obliged by vertue thereof to love the Lord their God with all their Hearts and their Neighbours as themselves They are indeed freed from the Law and all its commands unto Duty as it abides in its first consideration Do this and live the opposite whereunto is Cursed is every one that continueth not in all things written in the Law to do them For he that is under the Obligation of the Law in order unto Justification and Life falls inevitably under the Curse of it upon the supposition of any one Transgression But we are made free to give Obedience unto it on Gospel motives and for Gospel ends as the Apostle declares at large Rom. 6. And the Obligation of it is such unto all Believers as that the least Transgression of it hath the nature of sin But are they hereon bound over by the Law unto everlasting punishment or as some phrase it will God damn them that Transgress the Law without which all this is nothing I ask again what they think hereof And upon a supposition that he will do so what they further think will become of themselves For my part I say no even as the Apostle saith There is no condemnation unto them that are in Christ Jesus Where then they will say is the necessity of Obedience from the Obligation of the Law if God will not damn them that Transgress it And I say it were well if some men did understand what they say in these things or would learn for a while at least to hold their peace The Law equally requires Obedience in all instances of Duty if it require any at all As unto its Obligatory power it is capable neither of Dispensation nor Relaxation so long as the essential differences of good and evil do remain If then none can be obliged unto Duty by vertue of its commands but that they must on every Transgression fall under its curse either it obligeth no one at all or no one can be saved But although we are freed from the Curse and condemning power of the Law by him who hath made an end of sin and brought in everlasting Righteousness yet whilest we are viatores in order unto the accomplishment of Gods design for the Restauration of his Image in us we are obliged to endeavour after all that Holiness and Righteousness which the Law requires of us Thirdly The Apostle answereth this Objection by discovering the necessary Relation that Faith hath unto the Death of Christ the grace of God with the nature of Sanctification excellency use and advantage of Gospel Holiness and the end of it in Gods appointment This he doth at large in the whole Sixth Chapter of the Epistle to the Romans and that with this immediate design to shew the consistency of Justification by Faith alone with the necessity of personal Righteousness and Holiness The due pleading of these things would require a just and full Exposition of that Chapter wherein the Apostle hath comprized the chief springs and reasons of Evangelical Obedience I shall only say that those unto whom the reasons of it and motives unto it therein expressed which are all of them compliant with the Doctrine of Justification by the Imputation of the Righteousness of Christ are not effectual unto their own personal Obedience and do not demonstrate an indispensible necessity of it are so unacquainted with the Gospel the nature of Faith the genius and inclination of the new Creature for let men scoff on whilest they please he that is in Christ Jesus is a new Creature the constraining efficacy of the grace of God and love of Christ of the Oeconomy of God in the disposition of the causes and means of our Salvation as I shall never trouble my self to contend with them about these things Sundry other considerations I thought to have added unto the same purpose And to have shewed 1 That to prove the necessity of inherent Righteousness and Holiness we make use of the Arguments which are suggested unto us in the Scripture 2 That we make use of all of them in the sense wherein and unto the ends for which they are urged therein in perfect compliance with what we teach concerning Justification 3 That all the pretended Arguments or motives for and unto Evangelical Holiness which are inconsistent with the Imputation of the Righteousness of Christ do indeed obstruct it and evert it 4 That the Holiness which we make necessary unto the Salvation of them that believe is of a more excellent sublime and Heavenly nature in its causes essence operations and effects than what is allowed or believed by the most of those by whom the Doctrine of Justification is opposed 5 That the Holiness and Righteousness which is pleaded for by the Socinians and those that follow them doth in nothing exceed the Righteousness of the Scribes and Pharisees nor upon their principles can any man go beyond them But whereas this Discourse hath already much exceeded my first intention and that as I said before I have already at large treated on the Doctrine of the nature and necessity of Evangelical Holiness I shall at present omit the further handling of these things and acquiesce in the answers given by the Apostle unto this Objection CHAP. XX. The Doctrine of the Apostle James concerning Faith and Works It s agreement with that of St. Paul THe seeming difference that is between the Apostle Paul and James in what they teach concerning Faith Works and Justification requires our consideration of it For many do take advantage from some words and expressions used by the later directly to oppose the Doctrine fully and plainly declared by the former But whatever is of that nature pretended hath been so satisfactorily already answered and removed by others as that there is no great need to treat of it again And although I suppose that there will not be an end of contending and writing in these causes
unto the Preface unto his Exposition of his Epistles of which kind they will be directed unto more in due season But he needs not the Testimony of men nor of the whole Church together whose safety and security it is to be built on that Doctrine which he taught In the mean time it would not be unpleasant to consider but that the perverseness of the minds of men is rather a real occasion of sorrow how those who have the same design do agree in their conceptions about his Writings for some will have it that if not all yet the most of his Epistles were Written against the Gnosticks and in the confutation of their errour others that the Gnosticks took the occasion of their errours from his Writings So bold will men make with things Divine to satisfie a present interest Secondly This was not the judgment of the ancient Church for three or four hundred years For whereas the Epistles of Paul were always esteemed the principal treasure of the Church the great guide and rule of the Christian Faith this of James was scarce received as Canonical by many and doubted of by the most as both Eusebius and Hierome do testifie Thirdly The design of the Apostle James is not at all to explain the meaning of Paul in his Epistles as is pretended but only to vindicate the Doctrine of the Gospel from the abuse of such as used their liberty for a cloak of Maliciousness and turning the Grace of God into lasciviousness continued in sin under a pretence that Grace had abounded unto that end Fourthly The Apostle Paul doth himself as we have declared vindicate his own Doctrine from such exceptions and abuses as men either made at it or turned it unto Nor have we any other Doctrine in his Epistles than what he Preached all the World over and whereby he laid the foundation of Christian Religion especially among the Gentiles These things being premised I shall briefly evidence that there is not the least Repugnancy or contradiction between what is declared by these two Apostles as unto our Justification with the causes of it And this I shall do 1. By some general considerations of the nature and tendency of both their discourses 2 By a particular explication of the context in that of St. James And under the first head I shall manifest 1 That they have not the same scope design or end in their discourses That they do not consider the same question nor state the same case nor determine on the same enquiry and therefore not speaking ad idem unto the same thing do not contradict one another 2 That as Faith is a word of various signification in the Scripture and doth as we have proved before denote that which is of divers kinds they speak not of the same Faith or Faith of the same kind and therefore there can be no contradiction in what the one ascribes unto it and the other derogates from it seeing they speak not of the same Faith 3 That they do not speak of Justification in the same sense nor with respect unto the same ends 4 That as unto Works they both intend the same namely the Works of Obedience unto the moral Law As to the scope and design of the Apostle Paul the question which he answereth the case which he proposeth and determines upon are manifest in all his Writings especially his Epistles unto the Romans and Galatians The whole of his purpose is to declare how a guilty convinced sinner comes through Faith in the blood of Christ to have all his sins pardoned to be accepted with God and obtain a right unto the Heavenly inheritance that is be acquitted and justified in the sight of God And as the Doctrine hereof belonged eminently unto the Gospel whose Revelation and Declaration unto the Gentiles was in a peculiar manner committed unto him so as we have newly observed he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and Judaizing Christians who ascribed this priviledge unto the Law and our own Works of Obedience in compliance therewithal This is the case he states this the question he determines in all his Discourses about Justification and in the explication thereof declares the nature and causes of it as also vindicates it from all exceptions For whereas men of corrupt minds and willing to indulge unto their lusts as all men naturally desire nothing but what God hath made eternally inconsistent namely that they may live in sin here and come to blessedness hereafter might conclude that if it were so as he declared that we are justified freely through the Grace of God by the Imputation of a Righteousness that Originally and inherently is not our own then was there no more required of us no relinquishment of sin no attendance unto the duties of Righteousness and Holiness he obviates such impious suggestions and shews the inconsequence of them on the Doctrine that he taught But this he doth not do in any place by intimating or granting that our own Works of Obedience or Righteousness are necessary unto or have any causal influence into our Justification before God Had there been a Truth herein were not a supposition thereof really inconsistent with the whole of his Doctrine and destructive of it he would not have omitted the Plea of it nor ought so to have done as we have shewed And to suppose that there was need that any other should explain and vindicate his Doctrine from the same exceptions which he takes notice of by such a Plea as he himself would not make use of but rejects is foolish and impious The Apostle James on the other hand had no such scope or design or any such occasion for what he wrote in this matter He doth not enquire or give intimation of any such enquiry he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself may come to be justified in the sight of God that is receive the Pardon of sins and the gift of Righteousness unto life To resolve this question into our own Works is to overthrow the whole Gospel But he had in hand a business quite of another nature For as we have said there were many in those days who professed the Christian Religion or Faith in the Gospel whereon they presumed that as they were already justified so that there was nothing more needful unto them that they might be saved A desirable estate they thought they had attained suited unto all the interest of the Flesh whereby they might live in Sin and neglect of all Duty of Obedience and yet be eternally saved Some suppose that this pernicious conceit was imbibed by them from the poysonous Opinions that some had then divulged according as the Apostle Paul foretold that it would come to pass 2 Tim. 4.1 2 3. For it is generally conceived that Simon Magus and his followers
had by this time infected the minds of many with their abominations and amongst them this was one and not the least pernicious that by Faith was intended a liberty from the Law and unto Sin or unto them that had it the taking away of all difference between good and evil which was afterwards improved by Basilides Valentinus and the rest of the Gnosticks Or it may be it was only the corruption of mens hearts and lives that prompted them to seek after such a countenance unto Sin And this latter I judg it was There were then among professed Christians such as the world now swarms withal who suppose that their Faith or the Religion which they profess be it what it will shall save them although they live in flagitious wickedness and are utterly barren as unto any good Works or Duties of Obedience Nor is there any other occasion of what he writes intimated in the Epistle For he makes no mention of Seducers as John doth expresly and frequently some while after Against this sort of persons or for their conviction he designs two things 1. In general to prove the necessity of Works unto all that profess the Gospel or Faith in Christ thereby 2. To evidence the vanity and folly of their pretence unto Justification or that they were justified and should be saved by that Faith that was indeed so far from being fruitful in good Works as that it was pretended by them only to countenance themselves in Sin Unto these ends are all his arguings designed and no other He proves effectually that the Faith which is wholly barren and fruitless as unto Obedience and which men pretended to countenance themselves in their sins is not that Faith whereby we are justified and whereby we may be saved but a dead carcass of no use nor benefit as he declares by the Conclusion of his whole Dispute in the last Verse of the Chapter He doth not direct any how they may be justified before God but convinceth some that they are not justified by trusting unto such a dead Faith and declares the only way whereby any man may really evidence and manifest that he is so justified indeed This design of his is so plain as nothing can be more evident and they miss the whole scope of the Apostle who observe it not in their Expositions of the Context Wherefore the principal design of the Apostles being so distant there is no repugnancy in their Assertions though their words make an appearance thereof For they do not speak ad idem nor of things eodem respectu James doth not once enquire how a guilty convinced Sinner cast and condemned by the Law may come to be justified before God and Paul speaks to nothing else Wherefore apply the Expressions of each of them unto their proper design and scope as we must do or we depart from all sober Rules of Interpretation and render it impossible to understand either of them aright and there is no disagreement or appearance of it between them Secondly they speak not of the same Faith Wherefore there can be no discrepancy in what one ascribes unto Faith and the other denies concerning it seeing they understand not the same thing thereby for they speak not of the same Faith As if one affirms that fire will burn and another denyeth it there is no contradiction between them whilst one intends real fire and the other only that which is painted and both declare themselves accordingly For we have proved before that there are two sorts of Faith wherewith men are said to believe the Gospel and make profession thereof as also that which belongs unto the one doth not belong unto the other None I suppose will deny but that by Faith in the matter of our Justification St. Paul intends that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or properly so called The Faith of Gods Elect precious Faith more precious then Gold the Faith that purifieth the heart and works by love the Faith whereby Christ dwelleth in us and we abide in him whereby we live to God a living Faith is that alone which he intendeth For all these things and other Spiritual effects without number doth he ascribe unto that Faith which he insisteth on to be on our part the only means of our Justification before God But as unto the Faith intended by the Apostle James he assigns nothing of all this unto it yea the only Argument whereby he proves that men cannot be saved by that Faith which he treats of is that nothing of all this is found in it That which he intends is what he calls it a dead Faith a Carcass without breath the Faith of Devils a wordy Faith that is no more truly what it is called than it is true Charity to send away naked and hungry persons without relief but no without derision Well may he deny Justification in any sense unto to this Faith however boasted of when yet it may be justly ascribed unto that Faith which Paul speaks of Bellarmine useth several Arguments to prove that the Faith here intended by James is justifying Faith considered in its self but they are all weak to contempt as being built on this supposition that true justifying Faith is nothing but a real assent unto the Catholick Doctrine or Divine Revelation De Justificat lib. 1. cap. 15. His first is that James calleth it Faith absolutely whereby always in the Scripture true Faith is intended Ans. 1. James calls it a Dead Faith the Faith of Devils and casteth all manner of reproach upon it which he would not have done on any Duty or Grace truely Evangelical 2. Every Faith that is true as unto the reality of assent which is given by it unto the Truth is neither living justifying nor saving as hath been proved 3. They are said to have Faith absolutely or absolutely to believe who never had that Faith which is true and saving Joh. 2.23 Act. 8.13 He urgeth that in the same place and Chapter he treats of the Faith of Abraham and affirms that it wrought with his works Vers. 22 23. But this a vain shadow of Faith doth not do It was therefore true Faith and that which is most properly called so that the Apostle intendeth Ans. This pretence is indeed ridiculous For the Apostle doth not give the Faith of Abraham as an instance of that Faith which he had treated with so much severity but of that which is directly contrary unto it and whereby he designed to prove that the other Faith which he had reflected on was of no use nor advantage unto them that had it For this Faith of Abraham produced good Works which the other was wholly without Thirdly He urgeth v. 24 You see then how that by Works a man is justified and not by Faith only For the Faith that James speaks of justifieth with works but a false Faith the shadow of a Faith doth not so it is therefore true saving Faith whereof the Apostle speaks Ans.
He is utterly mistaken for the Apostle doth not ascribe Justification partly to Works and partly to Faith but he ascribes Justification in the sense by him intended wholly to Works in opposition to that Faith concerning which he treats For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended A dead Faith a Faith without Works the Faith of Devils is excluded from having any influence into Justification Fourthly He adds that the Apostle compares this Faith without Works unto a rich man that gives nothing unto the poor ver 16. and a Body without a Spirit ver 26. wherefore as that knowledg whereby a rich man knows the wants of the poor is true and real and a dead body is a body so is Faith without Works true Faith also and as such is considered by Saint James Ans. These things do evidently destroy what they are produced in the confirmation of only the Cardinal helps them out with a little Sophistry For whereas the Apostle compares this Faith unto the charity of a man that gives nothing to the poor he suggests in the room thereof his knowledge of their poverty And his knowledge may be true and the more true and certain it is the more false and feigned is the charity which he pretends in these words Go and be fed or cloathed Such is the Faith the Apostle speaks of And although a dead body is a true body that is as unto the matter or substance of it a Carcass yet is it not an essential part of a living man A Carcass is not of the same nature or kind as is the body of a living man And we assert no other difference between the Faith spoken of by the Apostle and that which is justifying than what is between a dead breathless Carcass and a living animated body prepared and fitted for all vital acts Wherefore it is evident beyond all contradiction if we have not a mind to be contentious that what the Apostle James here derogates from Faith as unto our Justification it respects only a dead barren lifeless Faith such as is usually pretended by ungodly godly men to countenance themselves in their sins And herein the Faith asserted by Paul hath no concern The consideration of the present condition of the profession of Faith in the World will direct us unto the best exposition of this place Thirdly They speak not of Justification in the same sense nor unto the same end It is of our absolute Justification before God the Justification of our persons our acceptance with him and the grant of a right unto the Heavenly inheritance that the Apostle Paul doth treat and thereof alone This he declares in all the causes of it all that on the part of God or on our part concurreth thereunto The evidence the knowledge the sense the fruit the manifestation of it in our own Consciences in the Church unto others that profess the Faith he treats not of but speaks of them separately as they occur on other occasions The Justification he treats of is but one and at once accomplished before God changing the relative state of the person justified and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe Hereof the Apostle James doth not treat at all for his whole enquiry is after the nature of that Faith whereby we are justified and the only way whereby it may be evidenced to be of the right kind such as a man may safely trust unto Wherefore he treats of Justification only as to the evidence and manifestation of it nor had he any occasion to do otherwise And this is apparent from both the instances whereby he confirms his purpose The first is that of Abraham ver 21.22 23. For he says that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been the Scripture was fulfilled which says that Abraham believed God and it was imputed unto him for Righteousness And if his intention were to prove that we are justified before God by Works and not by Faith because Abraham was so the Testimony produced is contrary yea directly contradictory unto what should be proved by it and accordingly is alledged by Paul to prove that Abraham was justified by Faith without Works as the words do plainly import Nor can any man declare how the Truth of this proposition Abraham was justified by Works intending absolute Justification before God was that wherein that Scripture was fulfilled Abraham believed God and it was imputed unto him for Righteousness especially considering the opposition that is made both here and elsewhere between Faith and Works in this matter Besides he asserts that Abraham was justified by Works then when he had offered his Son on the Altar the same we believe also but only enquire in what sense he was so justified For it was Thirty years or thereabout after it was testified concerning him that he believed God and it was imputed unto him for Righteousness and when Righteousness was imputed unto him he was justified And twice justified in the same sense in the same way with the same kind of Justification he was not How then was he Justified by Works when he offered his Son on the Altar He that can conceive it to be any otherwise but that he was by his Work in the offering of his Son evidenced and declared in the sight of God and man to be justified apprehends what I cannot attain unto seeing that he was really justified long before as is unquestionable and confessed by all He was I say then justified in the sight of God in the way declared Gen. 22.12 And gave a signal Testimony unto the sincerity of his Faith and trust in God manifesting the truth of that Scripture he believed God and it was imputed unto him for Righteousness And in the quotation of this Testimony the Apostle openly acknowledgeth that he was really accounted Righteous had Righteousness imputed unto him and was justified before God the reasons and causes whereof he therefore considereth not long before that Justification which he ascribes unto his Works which therefore can be nothing but the evidencing proving and manifestation of it whence also it appears of what nature that Faith is whereby we are justified the Declaration whereof is the principal design of the Apostle In brief the Scripture alledged that Abraham believed and it was imputed unto him for Righteousness was fulfilled when he was justified by Works on the offering of his Son on the Altar either by the Imputation of Righteousness unto him or by a real efficiency or working Righteousness in him or by the manifestation and evidence of his former Justification or some other way must be found out 1 That it was not by Imputation or that Righteousness unto the Justification of life was not then first imputed unto him is plain in the Text
for it was so imputed unto him long before and that in such a way as the Apostle proves thereby that Righteousness is imputed without Works 2 That he was not justified by a real efficiency of an habit of Righteousness in him or by any way of making him inherently Righteous who was before unrighteous is plain also because he was Righteous in that sense long before and had abounded in the Works of Righteousness unto the praise of God It remains therefore that then and by the Work mentioned he was justified as unto the evidencing and manifestation of his Faith and Justification thereon His other instance is of Rahab concerning whom he asserts that she was justified by Works when she had received the Messengers and sent them away But she received the Spies by Faith as the Holy Ghost witnesseth Heb. 11.31 And therefore had true Faith before their coming and if so was really justified For that any one should be a true believer and yet not be justified is destructive unto the foundation of the Gospel In this condition she received the Messengers and made unto them a full Declaration of her Faith Josh. 2.10 11. After her believing and Justification thereon and after the confession she had made of her Faith she exposed her life by concealing and sending of them away Hereby did she justifie the sincerity of her Faith and Confession and in that sense alone is said to be justified by Works And in no other sense doth the Apostle James in this place make mention of Justification which he doth also only occasionally Fourthly As unto Works mentioned by both Apostles the same Works are intended and there is no disagreement in the least about them For as the Apostle James intends by Works Duties of Obedience unto God according to the Law as is evident from the whole first part of the Chapter which gives occasion unto the Discourse of Faith and Works So the same are intended by the Apostle Paul also as we have proved before And as unto the necessity of them in all believers as unto other ends so as evidences of their Faith and Justification it is no less pressed by the one than the other as hath been declared These things being in general premised we may observe some things in particular from the Discourse of the Apostle James sufficiently evidencing that there is no contradiction therein unto what is delivered by the Apostle Paul concerning our Justification by Faith and the Imputation of Righteousness without Works nor to the Doctrine which from him we have learned and declared as 1 He makes no composition or conjunction between Faith and Works in our Justification but opposeth them the one to the other asserting the one and rejecting the other in order unto our Justification 2 He makes no distinction of a first and second Justification of the beginning and continuation of Justification but speaks of one Justification only which is our first personal Justification before God Neither are we concerned in any other Justification in this cause whatever 3 That he ascribes this Justification wholly unto Works in contradistinction unto Faith as unto that sense of Justification which he intended and the Faith whereof he treated Wherefore 4 He doth not at all enquire or determine how a sinner is justified before God but how Professors of the Gospel can prove or demonstrate that they are so and that they do not deceive themselves by trusting unto a lifeless and barren Faith All these things will be further evidenced in a brief consideration of the context it self wherewith I shall close this Discourse In the beginning of the Chapter unto v. 14. He reproves those unto whom he wrote for many sins committed against the Law the rule of their sins and Obedience or at least warneth them of them and having shewed the danger they were in hereby he discovers the Root and principal occasion of it v. 14. which was no other but a vain surmise and deceiving presumption that the Faith required in the Gospel was nothing but a bare assent unto the Doctrine of it whereon they were delivered from all obligation unto moral Obedience or good Works and might without any danger unto their eternal state live in whatever sins their lusts inclined them unto Chap. 4. v. 1 2 3 4. Chap. 5. v. 1 2 3 4 5. The state of such persons which contains the whole cause which he speaks unto and which gives rule and measure unto the interpretation of all his future arguings is laid down v. 14. What doth it profit my Brethren though a man say he hath Faith and have not Works can Faith save him suppose a man any one of those who are guilty of the sins charged on them in the foregoing verses do yet say or boast of himself that he hath Faith that he makes profession of the Gospel that he hath left either Judaism or Paganism and betaken himself to the Faith of the Gospel and therefore although he be destitute of good Works and live in sin he is accepted with God and shall be saved will indeed this Faith save him this therefore is the question proposed whereas the Gospel saith plainly that he who believeth shall be saved whether that Faith which may and doth consist with an indulgence unto sin and a neglect of Duties of Obedience is that Faith whereunto the promise of life and Salvation is annexed And thereon the enquiry proceeds how any man in particular he who says he hath Faith may prove and evidence himself to have that Faith which will secure his Salvation And the Apostle denies that this is such a Faith as can consist without Works or that any man can evidence himself to have true Faith any otherwise but by Works of Obedience only And in the proof hereof doth his whole ensuing Discourse consist Not once doth he propose unto consideration the means and causes of the Justification of a convinced sinner before God nor had he any occasion so to do So that his words are openly wrested when they are applied unto any such intention That the Faith which he intends and describes is altogether useless unto the end pretended to be attainable by it namely Salvation he proves in an instance of and by comparing it with the love or charity of an alike nature v. 15.16 If a Brother or Sister be naked and destitute of daily food and one of you say unto him depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit This love or charity is not that Gospel Grace which is required of us under that name For he who behaveth himself thus towards the poor the love of God dwelleth not in him 1 Joh. 3.17 whatever name it may have whatever it may pretend unto whatever it may be professed or accepted for love it is not nor hath any of the effects of love is neither useful nor profitable Hence the
Apostle infers v. 17. Even so Faith if it hath not Works is dead being alone For this was that which he undertook to prove not that we are not justified by Faith alone without Works before God but that the Faith which is alone without Works is dead useless and unprofitable Having given this first evidence unto the conclusion which in Thesi he designed to prove he reassumes the question and states it in Hypothesi so as to give it a more full demonstration v. 15. Yea a man may say thou hast Faith and I have Works shew me thy Faith without thy Works that is which is without Works or by thy Works and I will shew thee my Faith by my Works It is plain beyond denial that the Apostle doth here again propose his main question only on a supposition that there is a dead useless Faith which he had proved before For now all the enquiry remaining is how true Faith or that which is of the right Gospel kind may be shewed evidenced or demonstrated so as that their folly may appear who trust unto any other Faith whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evidence or demonstate thy Faith to be true by the only means thereof which is works And therefore although he say thou hast Faith that is thou professest and boastest that thou hast that Faith whereby thou mayest be saved and I have Works he doth not say shew me thy Faith by thy Works and I will shew thee my Works by my Faith which the Antithesis would require but I will shew thee my Faith by my Works because the whole question was concerning the evidencing of Faith and not of Works That this Faith which cannot be evidenced by Works which is not fruitful in them but consists only in a bare assent unto the Truth of Divine Revelation is not the Faith that doth justifie or will save us he further proves in that it is no other but what the Devils themselves have and no man can think or hope to be saved by that which is common unto them with Devils and wherein they do much exceed them v. 11. Thou beliivest there is one God thou dost well the Devils also believe and tremble The belief of one God is not the whole of what the Devils believe but is singled out as the principal fundamental Truth and on the concession whereof an assent unto all Divine Revelation doth necessarily ensue And this is the second Argument whereby he proves an empty barren Faith to be dead and useless The second Confirmation being given unto his principal assertion He restates it in that way and under those terms wherein he designed it unto its last Confirmation But wilt thou know O vain man that Faith without Works is dead ver 20. And we may consider in the words 1 The person with whom he deals whose conviction he endeavoured him he calls a vain man not in general as every man living is altogether vanity but as one who in an especial manner is vainly puffed up in his own fleshly mind one that hath entertained vain Imaginations of being saved by an empty profession of the Gospel without any fruit of Obedience 2 That which he designs with respect unto this vain man is his conviction a conviction of that foolish and pernicious errour that he had imbibed wilt thou know O vain man 3 That which alone he designed to convince him of is that Faith without Works is dead that is the Faith which is without Works which is barren and unfruitful is dead and useless This is that alone and this is all that he undertakes to prove by his following Instances and Arguings neither do they prove any more To wrest his words to any other purpose when they are all proper and suited unto what he expresseth as his only design is to offer violence unto them This therefore he proves by the consideration of the Faith of Abraham ver 21. Was not Abraham our Father justified by Works when he had offered Isaac his Son upon the Altar Some things must be observed to clear the mind of the Apostle herein As 1 It is certain that Abraham was justified many years before the Work instanced in was performed For long before was that Testimony given concerning him he believed in the Lord and he counted it unto him for Righteousness and the imputation of Righteousness upon believing is all the Justification we enquire after or will contend about 2 It is certain that in the Relation of the Story here repeated by the Apostle there is not any one word spoken of Abrahams being then justified before God by that or any other Work whatever But 3 It is plain and evident that in the place related unto Abraham was declared to be justified by an open attestation unto his Faith and fear of God as sincere and that they had evidenced themselves so to be in the sight of God himself which God condescends to express by an assumption of humane affections Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy Son thine only Son from me That this is the Justification which the Apostle intends cannot be denied but out of love to strife And this was the manifestation and declaration of the Truth and Sincerity of his Faith whereby he was justified before God And hereby the Apostle directly and undeniably proves what he produceth this instance for namely that Faith without Works is dead 4 It is no less evident that the Apostle had not spoken any thing before as unto our Justification before God and the means thereof And is therefore absurdly imagined here to introduce it in the proof of what he had before asserted which it doth not prove at all 5 The only safe rule of interpreting the meaning of the Apostle next unto the scope and design of his present Discourse which he makes manifest in the reiterated proposition of it and the scope of the places matter of fact with its circumstances which he refers unto and takes his proof from and they were plainly these and no other Abraham had been long a justified believer for there were Thirty years or thereabout between the Testimony given thereunto Gen. 15. and the story of Sacrificing his Son related Gen. 22. All this while he walked with God and was upright in a course of holy fruitful Obedience Yet it pleased God to put his Faith after many others unto a new his greatest his last Trial. And it is the way of God in the Covenant of Grace to try the Faith of them that believe by such ways as seem meet unto him Hereby he manifests how precious it is the trial of Faith making it appear to be more precious than Gold 1 Pet. 1.7 and raiseth up Glory unto himself which is in the nature of Faith to give unto him Rom. 4.20 And this is the state of the case as proposed by the Apostle namely how it may be tried whether the Faith which men profess
be genuine precious more precious than Gold of the right nature with that whereunto the Gospel promise of Salvation is annexed 2. This trial was made by Works or by one signal Duty of Obedience prescribed unto him for that very end and purpose For Abraham was to be proposed as a Pattern unto all that should afterwards believe And God provided a signal way for the trial of his Faith namely by an act of Obedience which was so far from being enjoyned by the moral Law that it seemed contrary unto it And if he be proposed unto us as a Pattern of Justification by Works in the sight of God it must be by such Works as God hath not required in the moral Law but such as seem to be contrary thereunto Nor can any man receive any incouragement to expect Justification by Works by telling him that Abraham was justified by Works when he offered up his only Son to God for it will be easie for him to say that as no such Work was ever performed by him so none such was ever required of him But 3 upon Abrahams compliance with the command of God given him in the way of Trial God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the sincerity of his Faith and his Justification thereon or his gracious acceptance of him This is the whole design of the place which the Apostle traduceth unto his purpose And it contains the whole of what he was to prove and no more Plainly it is granted in it that we are not justified by our Works before God seeing he instances only in a Work performed by a justified believer many years after he was absolutely justified before God But this is evidently proved hereby namely that Faith without Works is dead seeing justifying Faith as is evident in the case of Abraham is that and that alone which brings forth Works of Obedience For on such a Faith alone is a man evidenced declared and pronounced to be justified or accepted with God Abraham was not then first justified He was not then said to be justified he was declared to be justified and that by and upon his Works which contains the whole of what the Apostle intends to prove There is therefore no appearance of the least contradiction between this Apostle and Paul who professedly asserts that Abraham was not justified before God by Works For James only declares that by the Works which he performed after he was justified he was manifested and declared so to be And that this was the whole of his design he manifests in the next verses where he declares what he had proved by this instance ver 22. Seest thou how Faith wrought with his Works and by Works was Faith made perfect Two things he inforceth as proved unto the conviction of him with whom he had to do 1 That true Faith will operate by Works so did Abrahams it was effective in Obedience 2 That it was made perfect by Works that is evidenced so to be For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth no where in the Scripture signifie the internal formal perfecting of any thing but only the external complement or perfection of it or the manifestation of it It was compleat as unto its proper effect when he was first justified and it was now manifested so to be See Mat. 5.48 Col. 4.12 2 Cor. 12.9 This saith the Apostle I have proved in the instance of Abraham namely that it is Works of Obedience alone that can evince a man to be justified or to have that Faith whereby he may be so 3 He adds in the confirmation of what he had affirmed ver 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for Righteousness and he was called the friend of God Two things the Apostle affirms hereâ—â— 1 That the Scripture mentioned was fulfilled It was so in that Justification by Works which he ascribes unto Abraham But how this Scripture was herein fulfilled either as unto the time wherein it was spoken or as unto the thing it self any otherwise but as that which is therein asserted was evidenced and declared no man can explain what the Scripture affirmed so long before of Abraham was then evidenced to be most true by the Works which his Faith produced and so that Scripture was accomplished For otherwise supposing the distinctions made between Faith and Works by himself and the opposition that he puts between them adding thereunto the sense given of this place by the Apostle Paul with the direct importance of the words and nothing can be more contradictory unto his design namely if he intended to prove our Justification before God by Works than the quotation of this Testimony Wherefore this Scripture neither was nor can be otherwise fulfilled by Abrahams Justification by Works but only that by and upon them he was manifested so to be 2 He adds that hereon he was called the friend of God So he is Isa. 41.8 as also 2 Chron. 20.7 This is of the same importance with his being justified by Works For he was not thus called merely as a justified person but as one who had received singular priviledges from God and answered them by an holy walking before him Wherefore his being called the friend of God was Gods approbation of his Faith and Obedience which is the Justification by Works that the Apostle asserts Hereon he makes a double conclusion for the instance of Rahab being of the same nature and spoken unto before I shall not insist again upon it 1 As unto his present argument ver 24. 2 As unto the whole of his design v. 26. The first is that by works a man is justified and not by Faith only Ye see then you whom I design to convince of the vanity of that imagination that you are justified by a dead Faith a breathless Carcass of Faith a mere assent unto the Truth of the Gospel and profession of it consistent with all manner of impiety and wholly destitute of good fruits you may see what Faith it is that is required unto Justification and Salvation For Abraham was declared to be Righteous to be justified on that Faith which wrought by Works and not at all by such a Faith as you pretend unto A man is justified by Works as Abraham was when he had offered up his Son to God That is what he really was by Faith long before as the Scripture testifieth was then and thereby evidenced and declared And therefore let no man suppose that by the Faith which they boasted of any one is or can be justified seeing that whereon Abraham was declared to be so was that which evidenced it self by its fruits 2 He lays down that great conclusion which he had evinced by his whole Disputation and which at first he designed to confirm v. 26. For as the body without the spirit is dead so Faith without Works is dead also A breathless Carcass and an unworking Faith are alike as unto all the ends of natural or spiritual life This was that which the Apostle designed from the beginning to convince vain and barren professors of which accordingly he hath given sufficient Reason and Testimony for FINIS
acknowledged that the objective Grace of the Gospel in the Doctrine of it is liable to abuse where there is nothing of the subjective Grace of it in the Hearts of men and the ways of its influence into the Life of God are uncouth unto the Reasonings of carnal minds So was it charged by the Papists at the first Reformation and continueth yet so to be Yet as it gave the first occasion unto the Reformation it self so was it that whereby the Souls of men being set at liberty from their bondage unto innumerable superstitious fears and observances utterly inconsistent with true Gospel Obedience and directed into the ways of Peace with God through Jesus Christ were made fruitful in real Holiness and to abound in all those blessed effects of the Life of God which were never found among their Adversaries The same charge was afterwards renewed by the Socinians and continueth still to be managed by them But I suppose wise and impartial men will not lay much weight on their Accusations until they have manifested the efficacy of their contrary perswasion by better effects and fruits than yet they have done What sort of men they were who first coined that systeme of Religion which they adhere unto one who knew them well enough and sufficiently enclined unto their Antitrinitarian Opinions declares in one of the Queries that he proposed unto Socinus himself and his followers If this saith he be the truth which you contend for whence comes it to pass that it is declared only by persons nulla pietatis commendatione nullo laudato prioris vitae exemplo commendatos imo ut plerumque videmus per vagabundos contentionum zeli carnalis plenos homines alios ex castris aulis ganeis prolatam esse Scrupuli ab excellenti viro propositi inter oper Socin The fiercest charge of such men against any Doctrines they oppose as inconsistent with the necessary motives unto Godliness are a Recommendation of it unto the minds of considerative men And there cannot be a more effectual Engine plied for the ruine of Religion then for men to declame against the Doctrine of Justification by Faith alone and other Truths concerning the Grace of our Lord Jesus Christ as those which overthrow the necessity of moral Duties Good Works and Gospel Obedience whilst under the conduct of the Opinions which they embrace in opposition unto them they give not the least evidence of the power of the Truth or Grace of the Gospel upon their own hearts or in their lives Whereas therefore the whole Gospel is the Truth which is after Godliness declaring and exhibiting that Grace of God which teacheth us to deny all ungodliness and worldly lusts and that we should live soberly and righteously and godly in this world we being fallen into those times wherein under great and fierce contests about notions opinions and practices in Religion there is an horrible decay in true Gospel Purity and Holiness of life amongst the generality of men I shall readily grant that keeping a due regard unto the only standard of Truth a secondary Trial of Doctrines proposed and contended for may and ought to be made by the ways lives walkings and conversations of them by whom they are received and professed And although it is acknowledged that the Doctrine pleaded in the ensuing discourse be liable to be abused yea turned into licentiousness by men of corrupt minds through the prevalency of vitious Habits in them as is the whole Doctrine of the Grace of God by Jesus Christ and although the way and means of its efficacy and influence into universal Obedience unto God in Righteousness and true Holiness be not discernable without some beam of spiritual Light nor will give an experience of their power unto the minds of men utterly destitute of a principle of spiritual Life yet if it cannot preserve its station in the Church by this Rule of its useful tendency unto the promotion of Godliness and its necessity thereunto in all them by whom it is really believed and received in its proper light and power and that in the experience of former and present times I shall be content that it be exploded 4. Finding that not a few have esteemed it compliant with their Interest to publish exceptions against some few leaves which in the handling of a subject of another nature I occasionally wrote many years ago on this Subject I am not without Apprehensions that either the same persons or others of alike temper and principles may attempt an opposition unto what is here expresly tendered thereon On supposition of such an Attempt I shall in one word let the Authors of it know wherein alone I shall be concerned For if they shall make it their business to cavil at Expressions to wrest my words wiredraw inferences and conclusions from them not expresly owned by me to revile my person to catch at advantages in any occasional passages or other unessential parts of the Discourse labouring for an Appearance of success and reputation to themselves thereby without a due attendance unto Christian moderation candor and ingenuity I shall take no more notice of what they say or write then I would do of the greatest impertinencies that can be reported in this world The same I say concerning oppositions of the like nature unto any other writings of mine a work which as I hear some are at present engaged in I have somewhat else to do than to cast away any part of the small remainder of my Life in that kind of controversial Writings which good men bewail and wise men deride Whereas therefore the principal design of this Discourse is to state the Doctrine of Justification from the Scripture and to confirm it by the Testimonies thereof I shall not esteem it spoken against unless our Exposition of Scripture Testimonies and the Application of them unto the present Argument be disproved by just Rules of Interpretation and another sense of them be evinced All other things which I conceive necessary to be spoken unto in order unto the right understanding and due improvement of the Truth pleaded for are comprised and declared in the ensuing general Discourses to that purpose These few things I thought meet to mind the Reader of From my Study May the 30th 1677. J. O. Considerations previous unto the Explanation of the Doctrine of Justification § 1. THe General Nature of Justification State of the Person to be justified antecedently thereunto Rom. 4.5 Chap. 3.19 Chap. 1.32 Gal. 3.10 Joh. 3.18 36. Gal. 3.22 The sole Inquiry on that state Whether it be any thing that is our own inherently or what is only imputed unto us that we are to trust unto for our Acceptance with God The sum of this Inquiry The proper ends of Teaching and Learning the Doctrine of Justification Things to be avoided therein Pag. 1. § 2. A due consideration of God the Judge of all necessary unto the right stating and apprehension of the Doctrine of
Apprehensions who cryed Sirs What must I do to be saved 2. With respect unto this state and condition of men or men in this state and condition the enquiry is What that is upon the account whereof God pardoneth all their sins receiveth them into his favour declareth or pronounceth them Righteous and acquitted from all Guilt removes the Curse and turneth away all his wrath from them giving them Right and Title unto a blessed Immortality or life Eternal This is that alone wherein the Consciences of sinners in this estate are concerned Nor do they enquire after any thing but what they may have to oppose unto or answer the Justice of God in the commands and curse of the Law and what they may betake themselves unto for the obtaining of Acceptance with him unto life and salvation That the Apostle doth thus and no otherwise state this whole matter and in an Answer unto this Enquiry declare the nature of Justification and all the causes of it in the third and fourth Chapters of the Epistle to the Romans and elswhere shall be afterwards declared and proved And we shall also manifest that the Apostle James in the second Chapter of his Epistle doth not speak unto this Enquiry nor give an Answer unto it but it is of Justification in another sense and to another purpose whereof he treateth And whereas we cannot either safely or usefully treat of this Doctrine but with respect unto the same Ends for which it is declared and whereunto it is applied in the Scripture we should not by any pretences be turned aside from attending unto this Case and its Resolution in all our Discourses on this subject For it is the Direction Satisfaction and peace of the Consciences of men and not the curiosity of Notions or subtilty of Disputations which it is our Duty to design And therefore I shall as much as possibly I may avoid all those Philosophical Terms and Distinctions wherewith this Evangelical Doctrine hath been perplexed rather than illustrated For more weight is to be put on the steady Guidance of the Mind and Conscience of one Believer really exercised about the Foundation of his peace and acceptance with God then on the confutation of ten wrangling Disputers 3. Now the Enquiry on what account or for what Cause and Reason a man may be so acquitted or discharged of sin and accepted with God as before declared doth necessarily issue in this Whether it be any thing in our selves as our Faith and Repentance the Renovation of our Natures inherent habits of Grace and actual works of Righteousness which we have done or may do or whether it be the Obedience Righteousness Satisfaction and Merit of the Son of God our Mediator and Surety of the Covenant imputed unto us One of these it must be namely something that is our own which whatever may be the Influence of the Grace of God into it or causality of it because wrought in and by us is inherently our own in a proper sense or something which being not our own not inherent in us not wrought by us is yet imputed unto us for the pardon of our sins and the Acceptation of our Persons as righteous or the making of us Righteous in the sight of God Neither are these things capable of mixture or composition Rom. 11.6 Which of these it is the Duty Wisdome and safety of a convinced sinner to rely upon and trust unto in his Appearance before God is the sum of our present Enquiry 4. The way whereby sinners do or ought to betake themselves unto this Relief on supposition that it is the Righteousness of Christ and how they come to be partakers of or interested in that which is not inherently their own unto as good Benefit and as much Advantage as if it were their own is of a distinct consideration And as this also is clearly determined in the Scripture so it is acknowledged in the Experience of all them that do truly believe Neither are we in this matter much to regard the senses or arguings of men who were never throughly convinced of sin nor have ever in their own persons fled for Refuge unto the Hope set before them 5. These things I say are always to be attended unto in our whole Disquisition into the nature of Evangelical Justification For without a constant respect unto them we shall quickly wander into curious and perplexed Questions wherein the Consciences of guilty Sinners are not concerned and which therefore really belong not unto the substance or truth of this Doctrine nor are to be immixed therewith It is alone the Relief of those who are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty before or obnoxious and liable to the Judgment of God that we enquire after That this is not any thing in or of themselves nor can so be that it is a Provision without them made in infinite Wisdom and Grace by the mediation of Christ his Obedience and Death therein is secured in the Scripture against all contradiction And it is the fundamental Principle of the Gospel Math. 11.28 6. It is confessed that many things for the Declaration of the Truth and the order of the Dispensation of Gods Grace herein are necessarily to be insisted on such are the nature of Justifying Faith the place and use of it in Justification the Causes of the new Covenant the true notion of the Mediation and Suretiship of Christ and the like which shall all of them be enquired into But beyond what tends directly unto the Guidance of the Minds and satisfaction of the Souls of Men who seek after a stable and abiding foundation of Acceptance with God we are not easily to be drawn unless we are free to lose the Benefit and Comfort of this most important Evangelical Truth in needless and unprofitable contentions And amongst many other miscarriages which men are subject unto whilst they are conversant about these things this in an especial manner is to be avoided 1. For the Doctrine of Justification is directive of Christian Practice and in no other Evangelical Truth is the whole of our Obedience more concerned For the Foundation Reasons and Motives of all our Duty towards God are contained therein Wherefore in order unto the due improvement of them ought it to be taught and not otherwise That which alone we aim or ought so to do to learn in it and by it is how we may get and maintain peace with God and so to live unto him as to be accepted with him in what we do To satisfie the Minds and Consciences of men in these things is this Doctrine to be taught Wherefore to carry it out of the understandings of ordinary Christians by speculative notions and distinctions is disserviceable unto the Faith of the Church Yea the mixing of Evangelical Revelations with Philosophical Notions hath been in sundry Ages the Poison of Religion Pretence of accuracy and artificial skill in Teaching is that which giveth countenance unto such a
way of handling sacred things But the Spiritual Amplitude of Divine Truths is restrained hereby whilst low mean Philosophical senses are imposed on them And not only so but endless Divisions and Contentions are occasioned and perpetuated Hence when any Difference in Religion is in the pursuit of Controversies about it brought into the field of Metaphysical Respects and Philosophical terms whereof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient provision for the supply of the Combatants on both sides the truth for the most part as unto any concernment of the souls of men therein is utterly lost and buried in the rubbish of senseless and unprofitable words And thus in particular those who seem to be well enough agreed in the whole Doctrine of Justification so far as the Scripture goeth before them and the Experience of Believers keeps them company when once they ingage into their Philosophical Definitions and Distinctions are at such an irreconcilable variance among themselves as if they were agreed on no one thing that doth concern it For as men have various apprehensions in coining such Definitions as may be defensible against Objections which most men aim at therein So no Proposition can be so plain at least in materia probabili but that a man ordinarily versed in Paedagogical Terms and Metaphysical Notions may multiply Distinctions on every word of it 8. Hence there hath been a pretence and appearance of twenty several Opinions among Protestants about Justification as Bellarmine and Vasquez and others of the Papists charge it against them out of Osiander when the Faith of them all was one and the same Bellar. lib. 5. cap. 1. Vasq. in 1.2 Quaest. 113. disp 202. whereof we shall speak elsewhere When men are once advanced into that field of Disputation which is all overgrown with thorns of subtilties perplexed notions and futilous terms of Art they consider principally how they may entangle others in it scarce at all how they may get out of it themselves And in this posture they oftentimes utterly forget the business which they are about especially in this matter of Justification namely how a guilty Sinner may come to obtain Favour and Acceptance with God And not only so but I doubt they oftentimes dispute themselves beyond what they can well abide by when they return home unto a sedate meditation of the state of things between God and their own souls And I cannot much value their notions and sentiments of this matter who object and answer themselves out of a sense of their own Appearance before God much less of theirs who evidence an open inconformity unto the Grace and truth of this Doctrine in their hearts and lives 9. Wherefore we do but trouble the faith of Christians and the peace of the true Church of God whilst we dispute about Expressions Terms and Notions when the substance of the Doctrine intended may be declared and believed without the knowledge understanding or use of any of them Such are all those in whose subtile management the captious Art of wrangling doth principally consist A diligent Attendance unto the Revelation made hereof in the Scripture and an examination of our own experience thereby is the Sum of what is required of us for the right understanding of the truth herein And every true Believer who is taught of God knows how to put his whole trust in Christ alone and the Grace of God by him for Mercy Righteousness and Glory and not at all concern himself with those loads of thorns and briars which under the names of Definitions Distinctions accurate Notions in a number of Exotick Paedagogical and Philosophical terms some pretend to accommodate them withall 10. The Holy Ghost in expressing the most eminent Acts in our Justification especially as unto our Believing or the acting of that faith whereby we are justified is pleased to make use of many Metaphorical Expressions For any to use them now in the same way and to the same purpose is esteemed rude undisciplinary and even ridiculous but on what Grounds He that shall deny that there is more spiritual sense and experience conveyed by them into the hearts and minds of Believers which is the life and soul of teaching things practical than in the most accurate Philosophical expressions is himself really ignorant of the whole Truth in this matter The Propriety of such Expressions belongs and is confined unto natural science but spiritual Truths are to be taught not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual God is wiser then man and the Holy Ghost knows better what are the most expedient ways for the Illumination of our minds with that knowledge of Evangelical Truths which it is our Duty to have and attain then the wisest of us all And other knowledge of or skill in these things then what is required of us in a way of Duty is not to be valued It is therefore to no purpose to handle the mysteries of the Gospel as if Holcot and Bricot Thomas and Gabriel with all the Sententiarists Summists and Quodlibetarians of the old Roman Peripatetical School were to be raked out of their Graves to be our guides Especially will they be of no use unto us in this Doctrine of Justification For whereas they pertinaciously adhered unto the Philosophy of Aristotle who knew nothing of any Righteousness but what is an habit inherent in our selves and the Acts of it they wrested the whole Doctrine of Justification unto a compliance therewithall So Pighius himself complained of them Controv. 2. Dissimulare non possumus hanc vel primam doctrinae Christianae partem de Justificatione obscuratam magis quam illustratam a scholasticis spinosis plerisque quaestionibus definitionibus secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes c. Secondly A due consideration of him with whom in this matter we have to do and that immediately is necessary unto a right stating of our thoughts about it The Scripture expresseth it emphatically that it is God that justifieth Rom. 8. 33. And he assumes it unto himself as his Prerogative to do what belongs thereunto I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Isa. 43.25 And it is hard in my Apprehension to suggest unto him any other reason or consideration of the pardon of our sins seeing he hath taken it on him to do it for his own sake that is for the Lords sake Dan. 9.17 in whom all the seed of Israel are justified Isa. 45.25 In his sight before his Tribunal it is that men are justified or condemned Psal. 143.2 Enter not into Judgement with thy servant for in THY SIGHT shall no man living be justified And the whole work of Justification with all that belongeth thereunto is represented after the manner of a Juridical proceeding before Gods Tribunal as we shall see afterwards Therefore saith the Apostle
they would quickly discern such an imperfection in the best of their Duties such a frequency of sinful irregularities in their Minds and disorders in their Affections such an unsuitableness in all that they are and do from the inward frames of their Hearts unto all their outward actions unto the Greatness and Holiness of God as would abate their confidence in placing any Trust in their own Righteousness for their Justification By means of these and the like presumptuous conceptions of unenlightened minds the Consciences of men are kept off from being affected with a due sense of sin and a serious consideration how they may obtain acceptance before God Neither the consideration of the Holiness or Terrour of the Lord nor the severity of the Law as it indispensibly requireth a Righteousness in compliance with its commands nor the promise of the Gospel declaring and tendring a Righteousness the Righteousness of God in answer thereunto nor the uncertainty of their own minds upon Trials and Surprizals as having no stable ground of Peace to Anchor on nor the constant secret disquietment of their Consciences if not seared or hardened through the deceitfulness of sin can prevail with them whose thoughts are prepossessed with such slight conceptions of the state and guilt of sin to fly for Refuge unto the only hope that is set before them or really and distinctly to comport with the only way of Deliverance and Salvation Wherefore if we would either teach or learn the Doctrine of Justification in a due manner a clear apprehension of the Greatness of our Apostasie from God a due sense of the Guilt of sin a deep Experience of its power all with respect unto the Holiness and Law of God are necessary unto us We have nothing to do in this matter with men who through the Feavor of Pride have lost the Understanding of their own miserable condition For Natura sic apparet vitiata ut hoc majoris vitij sit non videre Austin The whole need not the Physician but the sick Those who are pricked unto the Heart for sin and cry out what shall we do to be saved will understand what we have to say Against others we must defend the Truth as God shall enable And it may be made good by all sorts of Instances That as men rise in their notions about the extenuation of sin so they fall in their regard unto the Grace of our Lord Jesus Christ. And it is no less true also on the other hand as Unbelief worketh in men a disesteem of the Person and Righteousness of Christ they are cast inevitably to seek for countenance unto their own Consciences in the extenuation of sin So insensibly are the minds of men diverted from Christ and seduced to place their confidence in themselves Some confused respect they have unto him as a Relief they know not how nor wherein but they live in that pretended height of humane Wisdom to trust to themselves So they are instructed to do by the best of the Philosophers Vnum bonum est quod beatae vitae causa firmamentum est tibi fidere Senec. Epist. 31. Hence also is the internal sanctifying Grace of God among many equally despised with the Imputation of the Righteousness of Christ. The sum of their Faith and of their Arguments in the confirmation of it is given by the Learned Roman Oratour and Philosopher Virtutem saith he nemo unquam Deo acceptam retulit nimirum recte Propter virtutem enim jure laudamur in virtute recte gloriamur quod non contingeret si donum a Deo non a nobis haberemus Tull. de nat Deor. 4. The opposition that the Scripture makes between Grace and Works in general with the Exclusion of the one and the Assertion of the other in our Justification deserves a previous consideration The opposition intended is not made between Grace and Works or our own Obedience as unto their Essence Nature and Consistency in the order and method of our Salvation but only with respect unto our Justification I do not design herein to plead any particular Testimonies of Scripture as unto their especial sense or declaration of the mind of the Holy Ghost in them which will afterwards be with some Diligence enquired into but only to take a view which way the Eye of the Scripture guides our Apprehensions and what compliance there is in our own Experience with that Guidance The Principal seat of this Doctrine as will be confessed by all is in the Epistles of Paul unto the Romans and Galatians whereunto that also of the Hebrews may be added But in that unto the Romans it is most eminently declared For therein is it handled by the Apostle ex professo at large and that both Doctrinally and in the way of controversie with them by whom the Truth was opposed And it is worth our consideration what process he makes towards the Declaration of it and what principles he proceeds upon therein 1. He lays it down as the fundamental maxime which he would proceed upon or as a general Thesis including the substance of what he designed to explain and prove that in the Gospel the Righteousness of God is revealed from Faith to Faith as it is written the Just shall live by Faith chap. 1.17 All sorts of men who had any knowledge of God and themselves were then as they must be always enquiring and in one Degree or other labouring after Righteousness For this they looked on and that justly as the only means of an Advantagious Relation between God and themselves Neither had the Generality of men any other thoughts but that this Righteousness must be their own inherent in them and performed by them as Rom. 10.3 For as this is the Language of a natural Conscience and of the Law and suited unto all Philosophical notions concerning the nature of Righteousness so whatever Testimony was given of another kind in the Law and the Prophets as such a Testimony is given unto a Righteousness of God without the Law chap. 3.21 there was a Veil upon it as to the understanding of all sorts of men As therefore Righteousness is that which all men seek after and cannot but seek after who design or desire Acceptance with God so it is in vain to enquire of the Law of a natural Conscience of Philosophical Reason after any Righteousness but what consists in inherent Habits and Acts of our own Neither Law nor natural Conscience nor Reason do know any other But in opposition unto this Righteousness of our own and the necesssity thereof testified unto by the Law in its Primitive constitution by the natural Light of Conscience and the apprehension of the nature of things by Reason the Apostle declares that in the Gospel there is revealed another Righteousness which is also the Righteousness of another the Righteousness of God and that from Faith to Faith For not only is the Righteousness it self revealed aliene from those other Principles
the Work of the Devil by the suffering of the seed of the woman is proposed as the only Relief for sinners and only means of the Recovery of the favour of God It shall bruise thy head and thou shalt bruise his heel Gen. 3.15 Abraham believed in the Lord and he counted it unto him for Righteousness Gen. 15.6 And Aaron shall lay both his hands on the Head of the live Goat and confess over him all the iniquities of the Children of Israel and all their Transgressions in all their sins putting them on the head of the Goat and the Goat shall bear upon him all their Iniquities unto a Land not inhabited Lev. 16.21 22. I will go in the strength of the Lord God I will make mention of thy Righteousness even of thine only Psal. 71.16 If thou Lord shouldst mark Iniquity O Lord who shall stand but there is forgiveness with thee that thou maist be feared Psal. 130.3 4. Enter not into Judgment with thy Servant for in thy sight shall no man living be justified Psal. 143.2 Behold he put no trust in his Servants and his Angels he charged with folly how much less on them that dwell in houses of Clay whose foundation is in the dust Job 4.18 19. Fury is not in me who would set the Briers and Thorns against me in battel I would go through them I would burn them together Or let him take hold of my strength that he may make peace with me and he shall make peace with me Isa. 27.4 5. Surely shall one say in the Lord have I Righteousness and strength in the Lord shall all the seed of Israel be justified and Glory Isa. 45.24 25. All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the Iniquity of us all By his knowledge shall my righteous servant justifie many for he shall bear their Iniquities Isa. 53.6 11. For this is his name whereby he shall be called the Lord our Righteousness Jer. 23.6 But we are all as an unclean thing and all our Righteousnesses are as filthy raggs Isa. 64.6 He shall finish the Transgression and make an End of sin and make Reconciliation for Iniquity and bring in Everlasting Righteousness Dan. 9.24 Vnto as many as received him he gave power to become the Sons of God even to them that believe in his name Joh. 1.12 For as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life chap. 3.14 15. see ver 16 17 18. Be it known therefore unto you Men and Brethren that through this man is preached unto you the forgiveness of Sins and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Acts 13.38 39. That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me chap. 26.18 Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God To declare at this time his Righteousness that he might be just and the justifier of him that believeth in Jesus Where then is Boasting it is excluded by what Law of Works nay but by the Law of Faith Therefore we conclude that a man is justified by Faith without the deeds of the Law Rom. 3.24 25 26 27 28. For if Abraham were justified by works he hath whereof to Glory but not before God For what saith the Scripture Abraham believed God and it was counted unto him for Righteousness now to him that worketh is the Reward not reckoned of Grace but of Debt But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness Even as David also describeth the Blessedness of the man unto whom God imputeth Righteousness without works saying Blessed are those whose Iniquities are forgiven and whose sins are covered Blessed is the man unto whom the Lord will not impute sin Rom. 4.2 3 4 5 6 7 8. But not as the offence so also is the free Gift for if through the offence of one many be dead much more the Grace of God and the Gift by Grace which is by one man Jesus Christ hath abounded unto many And not as it was by one that sinned so is the Gift for the judgment was by one to Condemnation but the free Gift is of many offences unto Justification For if by one mans offence Death reigned by one much more they which receive abundance of Grace and of the Gift of Righteousness shall reign in life by one Jesus Christ. Therefore as by the offence of one judgement came upon all men unto condemnation even so by the Righteousness of one the free Gift came upon all men unto Justification of life For as by one mans Disobedience many were made sinners so by the Obedience of one shall many be made righteous chap 5. 15 16 17 18 19. There is therefore no condemnation unto them which are in Christ Jesus who walk not after the flesh but after the spirit For the Law of the spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death and what the Law could not do in that it 's weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us chap. 8. 1 2 3 4. For Christ is the End of the Law for Righteousness unto every one that believeth chap. 10.4 And if by Grace then it is no more of Works otherwise Grace is no more Grace but if it be of Works then it is no more Grace otherwise Works is no more Works chap. 11.6 But of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption 1 Cor. 1.30 For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5.21 Knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh be justified Gal. 2.16 But that no man is justified by the Law in the sight of God is evident For the just shall live by Faith and the Law is not of Faith but the man that doth them shall live in them Christ hath redeemed us from the Curse of the Law being made a Curse for us chap. 3.11 12 13. For by Grace ye are saved through
pleased to observe that I am not debating these things argumentatively in such propriety of Expressions as are required in a Scholastical Disputation which shall be done afterwards so far as I judge it necessary But I am doing that which indeed is better and of more Importance namely declaring the Experience of Faith in the Expressions of the Scripture or such as are analogous unto them And I had rather be instrumental in the communication of light and knowledge unto the meanest Believer then to have the clearest success against prejudiced Disputers Wherefore by Faith thus acting are we justified and have peace with God Other Foundation in this matter can no man lay that will endure the Trial. Nor are we to be moved that men who are unacquainted with these things in their Reality and Power do reject the whole work of Faith herein as an easie effort of Fancy or Imagination For the preaching of the Cross is foolishness unto the best of the natural wisdom of men Neither can any understand them but by the spirit of God Those who know the Terrour of the Lord who have been really convinced and made sensible of the Guilt of their Apostasie from God and of their actual sins in that state and what a fearful thing it is to fall into the hands of the living God seeking thereon after a real solid Foundation whereon they may be accepted with him have other thoughts of these things and do find Believing a thing to be quite of another nature then such men suppose It is not a work of Fancy or Imagination unto men to deny and abhor themselves to subscribe unto the Righteousness of God in denouncing Death as due to their sins to renounce all hopes and expectations of Relief from any Righteousness of their own to mix the Word and Promise of God concerning Christ and Righteousness by him with Faith so as to receive the Attonement and therewithall to give up themselves unto an universal Obedience unto God And as for them unto whom through Pride and Self-conceit on the one hand or Ignorance on the other it is so we have in this matter no concernment with them For unto whom these things are only the work of Fancy the Gospel is a Fable Something unto this purpose I had written long since in a practical Discourse concerning Communion with God And whereas some men of an inferiour condition have found it useful for the strengthening themselves in their dependencies on some of their superiours or in compliance with their own Inclinationt to cavil at my Writings and revile their Author that Book hath been principally singled out to exercise their faculty and Good intentions upon This course is steered of late by one Mr. Hotchkisse in a Book about Justification wherein in particular he falls very severely on that Doctrine which for the substance of it is here again proposed pag. 81. And were it not that I hope it may be somewhat useful unto him to be a little warned of his Immoralities in that Discourse I should not in the least have taken notice of his other Impertinencies The Good man I perceive can be angry with Persons whom he never saw and about things which he cannot or will not understand so far as to revile them with most opprobious Language For my part although I have never written any thing designedly on this subject or the Doctrine of Justification before now yet he could not but discern by what was occasionally delivered in that Discourse that I maintain no other Doctrine herein but what is the common Faith of the most Learned men in all Protestant Churches And the Reasons why I am singled out for the object of his petulancy and spleen are too manifest to need Repetition But I shall yet inform him of what perhaps he is ignorant namely That I esteem it no small honour that the Reproaches wherewith the Doctrine opposed by him is reproached do fall upon me And the same I say concerning all the reviling and contemptuous Expressions that his ensuing pages are filled withall But as to the present occasion I beg his excuse if I believe him not that the reading of the passages which he mentions out of my Book filled him with Horrour and Indignation as he pretends For whereas he acknowledgeth that my words may have a sense which he approves of and which therefore must of necessity be good and sound what honest and sober person would not rather take them in that sense then wrest them unto another so to cast himself under the disquietment of a fit of horrible Indignation In this fit I suppose it was if such a fit indeed did befall him as one Evil begets another that he thought he might insinuate something of my denial of the necessity of our own personal Repentance and Obedience For no man who had read that Book only of all my Writings could with the least regard to Conscience or Honesty give countenance unto such a surmise unless his mind was much discomposed by the unexpected invasion of a fit of Horrour But such is his dealing with me from first to last nor do I know where to fix on any one instance of his Exceptions against me wherein I can suppose he had escaped his pretended fit and was returned unto himself that is unto honest and ingenuous thoughts wherewith I hope he is mostly conversant But though I cannot miss in the Justification of this charge by considering any Instance of his Reflections yet I shall at present take that which he insists longest upon and filleth his Discourse about it with most scurrility of Expressions And this is in the 164 th page of his Book and those that follow For there he disputeth fiercely against me for making this to be an undue End of our serving God namely that we may flee from the wrath to come And who would not take this for an inexpiable crime in any especially in him who hath written so much of the nature and use of Threatnings under the Gospel and the Fear that ought to be ingenerated by them in the hearts of men as I have done Wherefore so great a Crime being the object of them all his Revilings seem not only to be Excused but Hallowed But what if all this should prove a wilful prevarication not becoming a Good man much less a Minister of the Gospel my words as reported and transcribed by himself are these Some there are that do the Service of the House of God as the drudgery of their Lives the principle they yield Obedience upon is Spirit of Bondage unto fear the Rule they do it by is the Law in its dread and rigour exacting it of them to the utmost without mercy or mitigation the End they do it for is to fly from the Wrath to come to pacifie Conscience and to seek for Righteousness as it were by the works of the Law What follow unto the same purpose he omits and what he adds as my
of those notions and conceptions of things Religious which it retains from its first state and condition is to debase and corrupt them as we shall see in sundry Instances and so make way for their Rejection Hence very difficult it is to keep up doctrinally and practically the minds of men unto the Reality and Spiritual height of this mystery For men naturally do neither understand it nor like it And therefore every attempt to accommodate it unto the principles and inbred notions of corrupt Reason is very acceptable unto many yea unto the most For the things which such men speak and declare are without more ado without any exercise of Faith or Prayer without any supernatural Illumination easily intelligible and exposed to the common sense of mankind But whereas a Declaration of the mysteries of the Gospel can obtain no Admission into the minds of men but by the effectual working of the Spirit of God Ephes. 1.17 18 19. it is generally looked on as difficult perplexed unintelligible and even the minds of many who find they cannot contradict it are yet not at all delighted with it And here lyeth the Advantage of all them who in these days do attempt to corrupt the Doctrine of the Gospel in the whole or any part of it for the accommodation of it unto the common notions of corrupted Reason is the whole of what they design And in the confidence of the suffrage hereof they not only oppose the things themselves but despise the Declarations of them as Enthusiastical canting And by nothing do they more prevail themselves then by a pretence of reducing all things to Reason and a contempt of what they oppose as unintelligible Fanaticism But I am not more satisfied in any thing of the most uncontroulable Evidence then that the Understandings of these men is no just measure or standard of Spiritual Truth Wherefore notwithstanding all this fierceness and scorn with the pretended Advantages which some think they have made by traducing Expressions in the writings of some men it may be improper it may be only not suited unto their own genius and capacity in these things we are not to be ashamed of the Gospel of Christ which is the power of God unto Salvation to every one that believeth Of this Repugnancy unto the mystery of the Wisdom and Grace of God in Christ and the Foundation of its whole Oeconomy in the distinct operations of the Persons of the Holy Trinity therein there are two parts or branches 1. That which would reduce the whole of it unto the private Reason of men and their own weak imperfect mannagement thereof This is the entire design of the Socinians Hence 1. The Doctrine of the Trinity it self is denied impugned yea derided by them and that solely on this Account They plead that it is incomprehensible by Reason for there is in that Doctrine a Declaration of things absolutely infinite and eternal which cannot be exemplified in nor accommodated unto things finite and temporal This is the substance of all their pleas against the Doctrine of the Holy Trinity that which gives a seeming life and sprightly vigour to their Objections against it wherein yet under the pretence of the use and exercise of Reason they fall and resolve all their reasonings into the most absurd and irrational principles that ever the minds of men were besotted withall For unless you will grant them that what is above their Reason is therefore contradictory unto true Reason that what is infinite and eternal is perfectly comprehensible and in all its concerns and respects to be accounted for that what cannot be in things finite and of a separate existence cannot be in things infinite whose being and existence can be but one with other such irrational yea bruitish Imaginations all the Arguments of these pretended men of Reason against the Trinity become like Chaff that every Breath of Wind will blow away Hereon they must as they do deny the distinct Operations of any Persons in the Godhead in the Dispensation of the mystery of Grace For if there are no such distinct Persons there can be no such distinct Operations Now as upon a denial of these things no one Article of Faith can be rightly understood nor any one Duty of Obedience be performed unto God in an acceptable manner so in particular we grant that the Doctrine of Justification by the Imputation of the Righteousness of Christ cannot stand 2. On the same Ground the Incarnation of the Son of God is rejected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most absurb conception that ever befell the minds of men Now it is to no purpose to dispute with men so perswaded about Justification Yea we will freely acknowledge that all things we believe about it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no better then old Wives Tales if the Incarnation of the Son of God be so also For I can as well understand how he who is a meer man however exalted dignified and glorified can exercise a Spiritual Rule in and over the Hearts Consciences and Thoughts of all the men in the World being intimately knowing of and present unto them all equally at all times which is another of their fopperies as how the Righteousness and Obedience of One should be esteemed the Righteousness of all that Believe if that One be no more then a man if he be not acknowledged to be the Son of God incarnate Whilst the minds of men are prepossessed with such prejudices nay unless they firmly assent unto the Truth in these foundations of it it is impossible to convince them of the Truth and Necessity of that Justification of a sinner which is revealed in the Gospel Allow the Lord Christ to be no other Person but what they believe him to be and I will grant there can be no other way of Justification then what they declare though I cannot believe that ever any sinner will be justified thereby These are the issues of an obstinate Refusal to give way unto the Introduction of the mystery of God and his Grace into the way of Salvation and our Relation unto him And he who would desire an Instance of the fertility of mens Inventions in forging and coyning Objections against heavenly mysteries in the Justification of the Soveraignty of their own Reason as unto what belongs to our Relation unto God need go no farther then the Writings of these men against the Trinity and Incarnation of the Eternal Word For this is their fundamental Rule in things divine and Doctrines of Religion that not what the Scripture saith is therefore to be accounted true although it seems repugnant unto any Reasonings of ours or is above what we can comprehend but what seems repugnant unto our Reason let the words of the Scripture be what they will that we must conclude that the Scripture doth not say so though it seem never so expresly so to do Itaque non quia utrumque Scriptura dicat propterea haec inter se
the principal cause of all the Oppositions that are made unto it and all the Depravations of it that the Church is pestered withall Hence are the wits of men so fertile in Sophistical Cavils against it so ready to load it with seeming absurdities and I know not what unsuitableness unto their wonderous rational conceptions And no Objection can be made against it be it never so trivial but it is highly applauded by those who look on that Introduction of the mystery of Grace which is above their natural conceptions as unintelligible folly 2. That the necessary Relation of these things one unto the other namely of Justification by the Imputation of the Righteousness of Christ and the necessity of our Personal Obedience will not be clearly understood nor duely improved but by and in the exercise of the Wisdom of Faith This we grant also and let who will make what advantage they can of this concession True Faith hath that spiritual Light in it or accompanying of it as that it is able to receive it and to conduct the Soul unto Obedience by it Wherefore reserving the particular consideration hereof unto its proper place I say in general 1. That this Relation is evident unto that spiritual Wisdom whereby we are enabled doctrinally and practically to comprehend the Harmony of the mystery of God and the consistency of all the parts of it one with another 2. That it is made evident by the Scripture wherein both these things Justification through the Imputation of the Righteousness of Christ and the Necessity of our Personal Obedience are plainly asserted and declared And we defie that Rule of the Socinians that seeing these things are inconsistent in their apprehension or unto their Reason therefore we must say that one of them is not taught in the Scripture For whatever it may appear unto their Reason it doth not so to ours and we have at least as Good Reason to trust unto our own Reason as unto theirs Yet we absolutely acquiesce in neither but in the Authority of God in the Scripture rejoycing only in this that we can set our seal unto his Revelations by our own Experience For 3. It is fully evident in the gracious conduct which the minds of them that believe are under even that of the Spirit of Truth and Grace and the Inclinations of that new Principle of the Divine Life whereby they are acted For although from the Remainders of Sin and Darkness that are in them Temptations may arise unto a continuation in sin because Grace hath abounded yet are their minds so formed and framed by the Doctrine of this Grace and the Grace of this Doctrine that the abounding of Grace herein is the principal motive unto their abounding in Holiness as we shall see afterwards And this we aver to be the spring of all those Objections which the Adversaries of this Doctrine do continually endeavour to entangle it withall As 1 If the Passive Righteousness as it is commonly called that is his Death and Suffering be imputed unto us there is no need nor can it be that his Active Righteousness or the Obedience of his Life should be imputed unto us and so on the contrary for both together are inconsistent 2 That if all sin be pardoned there is no need of the Righteousness and so on the contrary if the Righteousness of Christ be imputed unto us there is no room for or need of the pardon of sin 3 If we believe the pardon of our sins then are our sins pardoned before we believe or we are bound to believe that which is not so 4 If the Righteousness of Christ be imputed unto us then are we esteemed to have done and suffered what indeed we never did nor suffered and it is true that if we are esteemed our selves to have done it Imputation is overthrown 5 If Christs Righteousness be imputed unto us then are we as Righteous as was Christ himself 6 If our sins were imputed unto Christ then was he thought to have sinned and was a sinner subjectively 7 If Good Works be excluded from any interest in our Justification before God then are they of no use unto our Salvation 8 That it is ridiculous to think that where there is no sin there is not all the Righteousness that can be required 9 That Righteousness imputed is only a putative or imaginary Righteousness c. Now although all these and the like Objections however subtilly managed as Socinus boasts that he had used more then ordinary subtilty in this cause in quo si subtilius aliquanto quanto opus esse videretur quaedam a nobis disputata sunt De servat par 4. cap. 4. are capable of plain and clear solutions and we shall avoid the examination of none of them yet at present I shall only say that all the shades which they cast on the minds of men do vanish and disappear before the Light of express Scripture Testimonies and the Experience of them that do believe where there is a due comprehension of the mystery of Grace in any tolerable measure Seventhly There are some common prejudices that are usually pleaded against the Doctrine of the Imputation of the Righteousness of Christ which because they will not orderly fall under a particular consideration in our progress may be briefly examined in these general previous considerations 1. It is usually urged against it that this Imputation of the Righteousness of Christ is no where mentioned expresly in the Scripture This is the first Objection of Bellarmine against it Hactenus saith he nullum omnino locum invenire potuerunt ubi legeretur Christi Justitiam nobis imputari ad justitiam vel nos justos esse per Christi Justitiam nobis imputatam De Justificat lib. 2. cap. 7. An Objection doubtless unreasonably and immodestly urged by men of his perswasion For not only do they make profession of their whole Faith or their belief of all things in matters of Religion in Terms and Expressions no where used in the Scripture but believe many things also as they say with Faith divine not at all revealed or contained in the Scripture but drained by them out of the Traditions of the Church I do not therefore understand how such persons can modestly manage this as an Objection against any Doctrine that the Terms wherein some do express it are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the Scripture just in that order of one word after another as by them they are used For this Rule may be much enlarged and yet be kept strait enough to exclude the principal concerns of their Church out of the confines of Christianity nor can I apprehend much more Equity in others who reflect with severity on this expression of the Imputation of the Righteousness of Christ as unscriptural as if those who make use thereof were criminal in no small degree when themselves immediately in the Declaration of their own judgment make use of such Terms Distinctions
Righteousness of God communicated unto us by Jesus Christ. And whereas he was opposed herein with some severity by the most learned persons of those days to countenance himself in his singularity he pretended that there were twenty different Opinions amongst the Protestants themselves about the formal cause of our Justification before God This was quickly laid hold on by them of the Roman Church and is urged as a prejudice against the whole Doctrine by Bellarmine Vasquez and others But the vanity of this pretence of his hath been sufficiently discovered and Bellarmine himself could fancy but four Opinions among them that seemed to be different from one another reckoning that of Osiander for one De Justificat lib. 2. cap. 1. But whereas he knew that the Imagination of Osiander was exploded by them all the other three that he mentions are indeed but distinct parts of the same entire Doctrine Wherefore until of late it might be truly said that the Faith and Doctrine of all Protestants was in this Article entirely the same For however they differed in the way manner and methods of its Declaration and too many private men were addicted unto Definitions and Descriptions of their own under pretence of Logical accuracy in Teaching which gave an appearance of some contradiction among them yet in this they generally agreed that it is the Righteousness of Christ and not our own on the account whereof we receive the pardon of sin acceptance with God are declared Righteous by the Gospel and have a Right and Title unto the Heavenly Inheritance Hereon I say they were generally agreed first against the Papists and afterwards against the Socinians and where this is granted I will not contend with any man about his way of declaring the Doctrine of it And that I may add it by the way we have herein the concurrence of the Fathers of the Primitive Church For although by Justification following the Etymology of the Latine word they understood the making us Righteous with internal personal Righteousness at least some of them did so as Austin in particular yet that we are pardoned and accepted with God on any other account but that of the Righteousness of Christ they believed not And whereas especially in their Controversie with the Pelagians after the rising of that Heresie they plead vehemently that we are made Righteous by the Grace of God changing our Hearts and Natures and creating in us a principle of spiritual Life and Holiness and not by the endeavours of our own free will or works performed in the strength thereof their words and expressions have been abused contrary to their Intention and Design For we wholly concur with them and subscribe unto all that they dispute about the making of us personally Righteous and holy by the effectual Grace of God against all merit of works and operations of our own free Will our Sanctification being every way as much of Grace as our Justification properly so called and that in opposition unto the common Doctrine of the Roman Church about the same matter only they call this our being made inherently and personally Righteous by Grace sometimes by the name of Justification which we do not And this is laid hold on as an Advantage by those of the Roman Church who do not concur with them in the way and manner whereby we are so made Righteous But whereas by our Justification before God we intend only that Righteousness whereon our sins are pardoned wherewith we are made Righteous in his sight or for which we are accepted as Righteous before him it will be hard to find any of them assigning of it unto any other causes then the Protestants do So it is fallen out that what they design to prove we entirely comply with them in but the way and manner whereby they prove it is made use of by the Papists unto another End which they intended not But as to the way and manner of the Declaration of this Doctrine among Protestants themselves there ever was some variety and Difference in Expressions Nor will it otherwise be whilst the Abilities and Capacities of men whether in the conceiving of things of this nature or in the expression of their conceptions are so various as they are And it is acknowledged that these Differences of late have had by some as much weight laid upon them as the substance of the Doctrine generally agreed in Hence some have composed entire Books consisting almost of nothing but impertinent Cavils at other Mens Words and Expressions But these things proceed from the weakness of some men and other vitious habits of their minds and do not belong unto the cause it self And such Persons as for me shall write as they do and fight on until they are weary Neither hath the multiplication of Questions and the curious discussion of them in the handling of this Doctrine wherein nothing ought to be diligently insisted on but what is directive of our practice been of much use unto the Truth it self though it hath not been directly opposed in them That which is of real Difference among Persons who agree in the substance of the Doctrine may be reduced unto a very few Heads As 1 There is something of this kind about the nature of Faith whereby we are justified with its proper Object in Justifying and its Use in Justification And an Instance we have herein not only of the weakness of our Intellects in the Apprehension of spiritual things but also of the remainders of confusion and disorder in our minds at least how true it is that we know only in part and prophesie only in part whilst we are in this life For whereas this Faith is an Act of our minds put forth in the way of Duty to God yet many by whom it is sincerely exercised and that continually are not agreed either in the nature or proper object of it Yet is there no doubt but that some of them who differ amongst themselves about these things have delivered their minds free from the prepossession of prejudices and notions derived from other artificial Reasonings imposed on them and do really express their own conceptions as to the best and utmost of their Experience And notwithstanding this Difference they do yet all of them please God in the exercise of Faith as it is their Duty and have that respect unto its proper Object as secures both their Justification and Salvation And if we cannot on this consideration bear with and forbear one another in our different conceptions and expressions of those conceptions about these things it is a sign we have a great mind to be contentious and that our confidences are built on very weak foundations For my part I had much rather my Lot should be found among them who do really believe with the heart unto Righteousness though they are not able to give a tolerable Definition of Faith unto others then among them who can endlesly dispute about it with seeming
Accuracy and Skill but are negligent in the exercise of it as their own Duty Wherefore some things shall be briefly spoken of in this matter to declare my own apprehensions concerning the things mentioned without the least design to contradict or oppose the conceptions of others 2. There hath been a Controversie more directly stated among some Learned Divines of the reformed Churches for the Lutherans are unanimous on the one side about the Righteousness of Christ that is said to be imputed unto us For some would have this to be only his suffering of Death and the satisfaction which he made for sin thereby and others include therein the Obedience of his life also The occasion original and progress of this controversie the persons by whom it hath been managed with the writings wherein it is so and the various ways that have been endeavoured for its Reconciliation are sufficiently known unto all who have enquired into these things Neither shall I immix my self herein in the way of controversie or in opposition unto others though I shall freely declare my own Judgement in it so far as the consideration of the Righteousness of Christ under this distinction is inseparable from the substance of the Truth it self which I plead for 3. Some Difference there hath been also whether the Righteousness of Christ imputed unto us or the Imputation of the Righteousness of Christ may be said to be the formal cause of our Justification before God wherein there appears some variety of Expression among Learned men who have handled this subject in the way of controversie with the Papists The true Occasion of the Differences about this Expression hath been this and no other Those of the Roman Church do constantly assert that the Righteousness whereby we are Righteous before God is the formal cause of our Justification And this Righteousness they say is our own inherent Personal Righteousness and not the Righteousness of Christ imputed unto us Wherefore they treat of this whole controversie namely what is the Righteousness on the account whereof we are accepted with God or justified under the name of the formal cause of Justification which is the subject of the second Book of Bellarmine concerning Justification In opposition unto them some Protestants contending that the Righteousness wherewith we are esteemed Righteous before God and accepted with him is the Righteousness of Christ imputed unto us and not our own inherent imperfect Personal Righteousness they have done it under this enquiry namely what is the formal cause of our Justification which some have said to be the Imputation of the Righteousness of Christ some the Righteousness of Christ imputed But what they designed herein was not to resolve this Controversie into a Philosophical enquiry about the nature of a formal cause but only to prove that that truly belonged unto the Righteousness of Christ in our Justification which the Papists ascribed unto our own under that name That there is an habitual infused habit of Grace which is the formal cause of our personal inherent Righteousness they grant But they all deny that God pardons our sins and justifies our persons with respect unto this Righteousness as the formal cause thereof Nay they deny that in the Justification of a sinner there either is or can be any inherent formal cause of it And what they mean by a formal cause in our Justification is only that which gives the denomination unto the subject as the Imputation of the Righteousness of Christ doth to a person that he is justified Wherefore notwithstanding the differences that have been among some in the various expression of their conceptions the substance of the Doctrine of the Reformed Churches is by them agreed upon and retained entire For they all agree that God justifieth no sinner absolveth him not from Guilt nor declareth him Righteous so as to have a Title unto the Heavenly Inheritance but with respect unto a true and perfect Righteousness as also that this Righteousness is truly the Righteousness of him that is so justified That this Righteousness becometh ours by Gods free Grace and Donation the way on our part whereby we come to be really and effectually interested therein being Faith alone And that this is the perfect Obedience or Righteousness of Christ imputed unto us In these things as they shall be afterwards distinctly explained is contained the whole of that Truth whose Explanation and Confirmation is the Design of the ensuing Discourse And because those by whom this Doctrine in the substance of it is of late impugned derive more from the Socinians then the Papists and make a nearer approach unto their principles I shall chiefly insist on the examination of those Original Authors by whom their notions were first coined and whose weapons they make use of in their defence Eighthly To close these previous Discourses it is worthy our consideration what weight was laid on this Doctrine of Justification at the first Reformation and what Influence it had into the whole work thereof However the minds of men may be changed as unto sundry Doctrines of Faith among us yet none can justly own the name of Protestant but he must highly value the first Reformation And they cannot well do otherwise whose present even temporal Advantages are resolved thereinto However I intend none but such as own an especial presence and Guidance of God with them who were eminently and successfully employed therein Such persons cannot but grant that their Faith in this matter and the concurrence of their Thoughts about its Importance are worthy consideration Now it is known that the Doctrine of Justification gave the first occasion to the whole work of Reformation and was the main hinge whereon it turned This those mentioned declared to be Articulus stantis aut cadentis Ecclesiae and that the vindication thereof alone deserved all the pains that was taken in the whole endeavour of Reformation But things are now and that by virtue of their Doctrine herein much changed in the World though it be not so understood or acknowledged In general no small Benefit redounded unto the World by the Reformation even among them by whom it was not nor is received though many bluster with contrary pretensions For all the Evils which have accidentally ensued thereon arising most of them from the corrupt Passions and Interests of them by whom it hath been opposed are usually ascribed unto it and all the Light Liberty and Benefit of the Minds of men which it hath introduced are ascribed unto other causes But this may be signally observed with respect unto the Doctrine of Justification with the causes and effects of its Discovery and Vindication For the first Reformers found their own and the Consciences of other men so immersed in darkness so pressed and harrassed with fears terrours and disquietments under the power of it and so destitute of any steady Guidance into the ways of peace with God as that with all diligence like persons sensible
and unsuited unto the Genius of the present Age. For they all of them arise from or lead unto the want of a due sence of the Nature and Guilt of sin as also of the Holiness and Righteousness of God with respect thereunto And when such principles as these do once grow prevalent in the minds of men they quickly grow careless negligent secure in sinning and End for the most part in Atheism or a great Indifferency as unto all Religion and all the Duties thereof CHAP. I. Justifying Faith the Causes Object and Nature of it declared THe means of Justification on our part is Faith That we are justified by Faith is so frequently and so expresly affirmed in the Scripture as that it cannot directly and in terms by any be denied For whereas some begin by an excess of partiality which controversial Engagements and Provocations do encline them unto to affirm that our Justification is more frequently ascribed unto other things Graces or Duties than unto Faith it is to be passed by in silence and not contended about But yet also the Explanation which some others make of this general concession That we are justified by Faith doth as fully overthrow what is affirmed therein as if it were in terms rejected And it would more advantage the understandings of men if it were plainly refused upon its first proposal than to be lead about in a maze of Words and Distinctions unto its real Exclusion as is done both by the Romanists and Socinians At present we may take the Proposition as granted and only enquire into the true genuine sense and meaning of it That which first occurs unto our Consideration is Faith and that which doth concern it may be reduced unto two Heads 1 Its Nature 2 Its Vse in our Justification Of the Nature of Faith in general of the especial Nature of justifying Faith of its Characteristical Distinctions from that which is called Faith but is not justifying so many Discourses divers of them the effects of sound Judgment and good Experience are already extant as it is altogether needless to engage at large into a farther discussion of them However something must be spoken to declare in what sense we understand these things what is that Faith which we ascribe our Justification unto and what is its Vse therein The Distinctions that are usually made concerning Faith as it is a word of various significations I shall wholly pretermit not only as obvious and known but as not belonging unto our present Argument That which we are concerned in is That in the Scripture there is mention made plainly of a twofold Faith whereby men believe the Gospel For there is a Faith whereby we are justified which he who hath shall be assuredly saved which purifieth the heart and worketh by Love And there is a Faith or Believing which doth nothing of all this which who hath and hath no more is not justified nor can be saved Wherefore every Faith whereby men are said to believe is not justifying Thus it is said of Simon the Magician that he believed Act. 8.13 When he was in the Gall of Bitterness and bond of Iniquity and therefore did not believe with that Faith which purifieth the Heart Act. 15.9 And that many believed on the name of Jesus when they saw the Miracles that he did but Jesus did not commit himself unto them because he knew what was in man Joh. 2.23 24. They did not believe on his Name as those do or with that kind of Faith who thereon receive power to become the Sons of God Joh. 1.12 And some when they hear the Word receive it with joy believing for a while but have no Root Luke 8.13 And Faith without a Root in the Heart will not justifie any For with the Heart Men believe unto Righteousness Rom. 10.10 So is it with them who shall cry Lord Lord at the last day we have prophesied in thy name whilst yet they were always workers of Iniquity Math. 7.22 23. This Faith is usually called Historical Faith But this Denomination is not taken from the Object of it as though it were only the History of the Scripture or the Historical things contained in it For it respects the whole Truth of the Word yea of the Promises of the Gospel as well as other things But it is so called from the nature of the Assent wherein it doth consist For it is such as we give unto Historical things that are credibly testified unto us And this Faith hath divers differences or degrees both in respect unto the Grounds or Reasons of it and also its Effects For as unto the first all Faith is an Assent upon Testimony and divine Faith is an Assent upon a divine Testimony According as this Testimony is received so are the Differences or Degrees of this Faith Some apprehend it on humane motives only and their credibility unto the Judgment of Reason and their Assent is a meer natural Act of their Understanding which is the lowest degree of this Historical Faith Some have their minds enabled unto it by spiritual Illumination making a discovery of the Evidences of Divine Truth whereon it is to be believed the Assent they give hereon is more firm and operative than that of the former sort Again It hath its Differences or Degrees with respect unto its Effects With some it doth no way or very little influence the Will or the Affections or work any Change in the lives of men So is it with them that profess they believe the Gospel and yet live in all manner of sins In this Degree it is called by the Apostle James a dead Faith and compared unto a dead Carkass without life or motion and is an Assent of the very same nature and kind with that which Devils are compelled to give And this Faith abounds in the World With others it hath an effectual work upon the Affections and that in many degrees also represented in the several sorts of Ground whereinto the Seed of the Word is cast and produceth many effects in their lives In the utmost improvement of it both as to the Evidence it proceeds from and the Effects it produceth it is usually called temporary Faith for it is neither permanent against all oppositions nor will bring any unto Eternal Rest. The name is taken from that Expression of our Saviour concerning him who believeth with this Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13.21 This Faith I grant to be true in its kind and not meerly to be equivocally so called it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is so as unto the general nature of Faith but of the same special nature with justifying Faith it is not Justifying Faith is not an higher or the highest degree of this Faith but is of another kind or nature Wherefore sundry things may be observed concerning this Faith in the utmost improvement of it unto our present purpose As 1. This Faith with all the effects of it men
Arguments For 1 without the due consideration and supposition of it the true nature of Faith can never be understood For as we have shewed before Justification is Gods way of the Deliverance of the convinced sinner or one whose mouth is stopped and who is guilty before God obnoxious to the Law and shut up under Sin A sense therefore of this estate and all that belongs unto it is required unto Believing Hence Le Blanc who hath searched with some diligence into these things commends the Definition of Faith given by Mestrezat that it is the flight of a penitent sinner unto the mercy of God in Christ. And there is indeed more Sense and Truth in it than in twenty other that seem more accurate But without a supposition of the Conviction mentioned there is no understanding of this definition of Faith For it is that alone which puts the Soul upon a flight unto the mercy of God in Christ to be saved from the wrath to come Heb. 6.18 fled for Refuge 2 ly The Order Relation and use of the Law and the Gospel do uncontroulably evince the necessity of this Conviction previous unto Believing For that which any man hath first to deal withall with respect unto his Eternal Condition both naturally and by Gods Institution is the Law This is first presented unto the Soul with its Terms of Righteousness and Life and with its Curse in case of failure Without this the Gospel cannot be understood nor the Grace of it duely valued For it is the Revelation of Gods way for the relieving the Souls of men from the sentence and curse of the Law Rom. 1.17 That was the Nature that was the Use and End of the first Promise and of the whole work of Gods Grace revealed in all the ensuing Promises or in the whole Gospel Wherefore the Faith which we treat of being Evangelical that which in its especial nature and use not the Law but the Gospel requireth that which hath the Gospel for its Principle Rule and Object it is not required of us cannot be acted by us but on a supposition of the work and effect of the Law in the conviction of sin by giving the knowledge of it a sense of its Guilt and the state of the sinner on the Account thereof And that Faith which hath not respect hereunto we absolutely deny to be that Faith whereby we are justified Gal. 3.22 23 24. Rom. 10.4 3 ly This our Saviour himself directly teacheth in the Gospel For he calls unto him only those who are weary and heavy laden affirms that the whole have no need of the Physician but the sick and that he came not to call the Righteous but sinners to Repentance In all which he intends not those who were really sinners as all men are for he makes a difference between them offering the Gospel unto some and not unto others but such as were convinced of sin burdened with it and sought after deliverance So those unto whom the Apostle Peter proposed the Promise of the Gospel with the pardon of sin thereby as the Object of Gospel Faith were pricked to the Heart upon the conviction of their sin and cried what shall we do Act. 2.37 38 39. Such also was the state of the Jaylor unto whom the Apostle Paul proposed Salvation by Christ as what he was to believe for his Deliverance Act. 16.30 31. 4 ly The state of Adam and Gods dealing with him therein is the best Representation of the order and method of these things As He was after the Fall so are we by nature in the very same state and condition Really he was utterly lost by sin and convinced he was both of the nature of his sin and of the effects of it in that Act of God by the Law on his mind which is called the the opening of his Eyes For it was nothing but the communication unto his mind by his conscience of a sense of the nature guilt effects and consequents of sin which the Law could then teach him and could not do so before This fills him with shame and fear against the former whereof he provided by Figg-leaves and against the latter by hiding himself among the Trees of the Garden Nor however they may please themselves with them are any of the contrivances of men for freedom and safety from sin either wiser or more likely to have success In this condition God by an immediate Inquisition into the matter of fact sharpeneth this Conviction by the Addition of his own Testimony unto its Truth and casteth him actually under the Curse of the Law in a juridical denunciation of it In this lost forlorn hopeless condition God proposeth the Promise of Redemption by Christ unto him And this was the Object of that Faith whereby he was to be justified Although these things are not thus eminently and distinctly transacted in the minds and consciences of all who are called unto Believing by the Gospel yet for the substance of them and as to the previousness of the Conviction of sin unto Faith they are found in all that sincerely believe These things are known and for the substance of them generally agreed unto But yet are they such as being duely considered will discover the vanity and mistakes of many definitions of Faith that are obtruded on us For any definition or description of it which hath not express or at least virtual respect hereunto is but a deceit and no way answers the Experience of them that truly believe And such are all those who place it meerly in an Assent unto divine Revelation of what Nature soever that Assent be and whatever Effects are ascribed unto it For such an Assent there may be without any respect unto this work of the Law Neither do I to speak plainly at all value the most accurate Disputations of any about the Nature and Act of Justifying Faith who never had in themselves an Experience of the work of the Law in Conviction and Condemnation for sin with the Effects of it upon their Consciences or do omit the due consideration of their own Experience wherein what they truly believe is better stated than in all their Disputations That Faith whereby we are justified is in general the acting of the Soul towards God as revealing himself in the Gospel for deliverance out of this state and condition or from under the Curse of the Law applied unto the Conscience according to his mind and by the ways that he hath appointed I give not this as any definition of Faith but only express what hath a necessary influence into it whence the nature of it may be discerned 2. The Effects of this Conviction with their respect unto our Justification real or pretended may also be briefly considered And whereas this Conviction is a meer work of the Law it is not with respect unto these Effects to be considered alone but in conjunction with and under the conduct of that temporary Faith of the Gospel
23 24. 2. We suppose herein a sincere Assent unto all Divine Revelations whereof the Promises of Grace and Mercy by Christ are an especial part This Paul supposed in Agrippa when he would have won him over unto Faith in Christ Jesus King Agrippa believest thou the Prophets I know that thou believest Act. 26.27 And this Assent which respects the Promises of the Gospel not as they contain propose and exhibit the Lord Christ and the Benefits of his Mediation unto us but as Divine Revelations of infallible Truth is true and sincere in its kind as we described it before under the notion of Temporary Faith But as it proceeds no farther as it includes no Act of the Will or Heart it is not that Faiâ—h whereby we are Justified However it is required thereunto and is included therein 3. The proposal of the Gospel according unto the Mind of God is hereunto supposed That is that it be preached according unto Gods Appointment For not only the Gospel it self but the Dispensation or Preaching of it in the Ministry of the Church is ordinarily required unto Believing This the Apostle asserts and proves the necessity of it at large Rom. 10.11 12 13 14 15 16 17. Herein the Lord Christ and his Mediation with God the only way and means for the Justification and Salvation of lost convinced sinners as the product and effect of Divine Wisdom Love Grace and Righteousness is revealed declared proposed and offered unto such sinners For therein is the Righteousness of God revealed from Faith unto Faith Rom. 1.17 The Glory of God is represented as in a Glass 2 Cor. 3.18 and Life and Immortality are brought to Light through the Gospel 2 Tim. 1.10 Heb. 2.3 Wherefore 4. The Persons who are required to believe and whose immediate Duty it is so to do are such who really in their own Consciences are brought unto and do make the Enquiries mentioned in the Scripture What shall we do What shall we do to be saved How shall we fly from the wrath to come Wherewithall shall we appear before God How shall we answer what is laid unto our Charge Or such as being sensible of the Guilt of sin do seek for a Righteousness in the sight of God Act. 2.38 Act. 16.30 31. Micah 6.6 7. Isa. 35.4 Heb. 6.18 On these suppositions the Command and Direction given unto men being Believe and you shall be saved the Enquiry is what is that Act or Work of Faith whereby the may obtain a real interest or propriety in the Promises of the Gospel and the things declared in them unto their Justification before God And 1. It is evident from what hath been discoursed that it doth not consist in that it is not to be fully expressed by any one single habit or Act of the Mind or Will distinctly whatever For there are such Descriptions given of it in the Scripture such things are proposed as the Object of it and such is the Experience of all that sincerely believe as no one single Act either of the Mind or Will can answer unto Nor can an exact method of those Acts of the Soul which are concurrent therein be prescribed Only what is Essential unto it is manifest 2. That which in order of Nature seems to have the precedency is the Assent of the Mind unto that which the Psalmist betakes himself unto in the first place for relief under a sense of sin and trouble Psal. 130.3 4. If thou Lord shouldst mark Iniquity O Lord who shall stand The Sentence of the Law and Judgment of Conscience lye against him as unto any Acceptation with God Therefore he despairs in himself of standing in Judgment or being acquitted before him In this state that which the Soul first fixeth on as unto its relief is that there is forgiveness with God This as declared in the Gospel is that God in his Love and Grace will pardon and justifie guilty sinners through the blood and Mediation of Christ So it is proposed Rom. 3.23 24. The Assent of the Mind hereunto as proposed in the Promise of the Gospel is the root of Faith the foundation of all that the Soul doth in believing Nor is there any Evangelical Faith without it But yet consider it abstractedly as a meer Act of the Mind the Essence and Nature of Justifying Faith doth not consist solely therein though it cannot be without it But 2. This is accompanied in sincere Believing with an Approbation of the way of Deliverance and Salvation proposed as an effect of Divine Grace Wisdom and Love whereon the Heart doth rest in it and apply it self unto it according to the Mind of God This is that Faith whereby we are justified which I shall farther evince by shewing what is included in it and inseparable from it 1. It includeth in it a sincere Renunciation of all other ways and means for the attaining of Righteousness Life and Salvation This is Essential unto Faith Act. 4.12 Hos. 14.2 3. Jerem. 3.23 Psal. 71.16 I will make mention of thy Righteousness of thine only When a person is in the condition before described and such alone are called immediately to believe Math. 9.13 chap. 11.28 1 Tim. 1.15 many things will present themselves unto him for his relief particularly his own Righteousness Rom. 10.3 A Renunciation of them all as unto any hope or expectation of Relief from them belongs unto sincere Believing Isa. 50.10 11. 2. There is in it the Wills consent whereby the Soul betakes it self cordially and sincerely as unto all its expectation of pardon of sin and Righteousness before God unto the way of Salvation proposed in the Gospel This is that which is called coming unto Christ and receiving of him whereby true Justifying Faith is so often expressed in the Scripture or as it is peculiarly called believing in him or believing on his name The whole is expressed Joh. 14.6 Jesus saith unto him I am the Way the Truth and the Life no Man cometh unto the Father but by me 3. An Acquiescency of the Heart in God as the Author and principal Cause of the way of Salvation prepared as acting in a way of Soveraign Grace and Mercy towards sinners Who by him do believe in God who raised him up from the dead and gave him Glory that your faith and hope might be in God 1 Pet. 1.21 The Heart of a sinner doth herein give unto God the Glory of all those holy properties of his Nature which he designed to manifest in and by Jesus Christ. See Isa. 42.1 chap. 49.3 And this Acquiescency of the Heart in God is that which is the immediate root of that waiting patience long-suffering and hope which are the proper Acts and Effects of Justifying Faith Heb. 6.12 15 18 19. 4. Trust in God or the Grace and Mercy of God in and through the Lord Christ as set forth to be a propitiation through Faith in his Blood doth belong hereunto or necessarily ensue hereon For the person called
what is intended For these causae sine quibus non may be taken largely or more strictly and precisely So are they commonly distinguished by the Masters in these Arts. Those so called in a larger sense are all such causes in any kind of efficiency or merit as are inferiour unto principal Causes and would operate nothing without them but in conjunction with them have a real effective influence Physical or Moral into the production of the effect And if we take a Condition to be a causa sine qua non in this sense we are still at a loss what may be its Use Efficiency or Merit with respect unto our Justification If it be taken more strictly for that which is necessarily present but hath no causality in any kind not that of a receptive Instrument I cannot understand how it should be an Ordinance of God For every thing that he hath appointed unto any end Moral or Spiritual hath by virtue of that Appointment either a symbolical instructive efficacy or an active efficiency or a rewardable condecency with respect unto that End Other things may be generally and remotely necessary unto such an End so far as it partakes of the order of natural beings which are not Ordinances of God with respect thereunto and so have no kind of causality with respect unto it as it is Moral or Spiritual So the Air we breath is needful unto the preaching of the Word and consequently a causa sine qua non thereof but an Ordinance of God with especial respect thereunto it is not But every thing that he appoints unto an especial spiritual End hath an Efficacy or Operation in one or other of the ways mentioned For they either concur with the principal cause in its internal Efficiency or they operate externally in the removal of Obstacles and Hinderances that oppose the principal cause in its Efficiency And this excludes all causes sine quibus non strictly so taken from any place among Divine Ordinances God appoints nothing for an End that shall do nothing His Sacraments are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by virtue of his Institution do exhibit that Grace which they do not in themselves contain The preaching of the Word hath a real Efficiency unto all the Ends of it so have all the Graces and Duties that he worketh in us and requireth of us by them all are we made meet for the Inheritance of the Saints in Light And our whole Obedience through his gracious Appointment hath a rewardable condecency with respect unto Eternal Life Wherefore as Faith may be allowed to be the condition of our Justification if no more be intended thereby but that it is what God requires of us that we may be justified so to confine the declaration of its Vse in our Justification unto its being the condition of it when so much as a determinate signification of it cannot be agreed upon is subservient only unto the Interest of unprofitable strife and contention To close these Discourses concerning Faith and its Vse in our Justification some things must yet be added concerning its especial Object For although what hath been spoken already thereon in the description of its nature and object in general be sufficient in general to state its especial Object also yet there having been an Enquiry concerning it and debate about it in a peculiar notion and under some especial terms that also must be considered And this is whether Justifying Faith in our Justification or its Vse therein do respect Christ as a King and Prophet as well as a Priest with the satisfaction that as such he made for us and that in the same manner and unto the same Ends and Purposes And I shall be brief in this Enquiry because it is but a late controversie and it may be hath more of Curiosity in its Disquisition than of Edification in its Determination However being not that I know of under these terms stated in any publick Confessions of the Reformed Churches it is free for any to express their Apprehensions concerning it And to this purpose I say 1. Faith whereby we are justified in the receiving of Christ principally respects his Person for all those Ends for which he is the Ordinance of God It doth not in the first place as it is Faith in general respect his Person absolutely seeing its formal Object as such is the Truth of God in the Proposition and not the thing it self proposed Wherefore it so respects and receives Christ as proposed in the Promise the Promise it self being the formal Object of its Assent 2. We cannot so receive Christ in the Promise as in that Act of receiving him to exclude the consideration of any of his Offices For as he is not at any time to be considered by us but as vested with all his Offices so a distinct conception of the mind to receive Christ as a Priest but not as a King or Prophet is not Faith but unbelief not the receiving but the rejecting of him 3. In the receiving of Christ for Justification formally our distinct express Design is to be justified thereby and no more Now to be justified is to be freed from the Guilt of sin or to have all our sins pardoned and to have a Righteousness wherewith to appear before God so as to be accepted with him and a Right to the Heavenly Inheritance Every Believer hath other designs also wherein he is equally concerned with this as namely the Renovation of his Nature the Sanctification of his Person and Ability to live unto God in all holy Obedience But the things before mentioned are all that he aimeth at or designeth in his Applications unto Christ or his receiving of him unto Justification Wherefore 4. Justifying Faith in that Act or Work of it whereby we are justified respecteth Christ in his Priestly Office alone as he was the surety of the Covenant with what he did in the discharge thereof The Consideration of his other Offices is not excluded but it is not formally comprised in the Object of Faith as Justifying 5. When we say that the Sacerdotal Office of Christ or the Blood of Christ or the satisfaction of Christ is that alone which Faith respects in Justification we do not exclude yea we do really include and comprise in that Assertion all that depends thereon or concurs to make them effectual unto our Justification As 1 The free Grace and Favour of God in giving of Christ for us and unto us whereby we are frequently said to be justified Rom. 3.24 Ephes. 2.8 Tit. 3.7 His Wisdom Love Righteousness and Power are of the same Consideration as hath been declared 2 Whatever in Christ himself was necessary antecedently unto his discharge of that Office or was consequential thereof or did necessarily accompany it Such was his Incarnation the whole course of his Obedience his Resurrection Ascension Exaltation and Intercession For the Consideration of all these things is inseparable from the Discharge of
intended we have no way to determine the signification of them but by the consideration of the nature of the things which they were invented to declare and signifie And whereas in this Language these words are derived from Jus and Justum they must respect an Act of Jurisdiction rather then a Physical Operation or infusion Justificari is Justus censeri pro justo haberi to be esteemed accounted or adjudged Righteous So a Man was made Justus Filius in Adoption unto him by whom he was Adopted Which what it is is well declared by Budaeus Cajus lib. 2. F. de Adopt De Arrogatione loquens Is qui adoptat rogatur id est interrogatur an velit eum quem adopturus sit Justum sibi Filium esse Justum saith he intelligo non verum ut aliqui censent sed omnibus partibus ut ita dicam Filiationis veri Filij vicem obtinentem naturalis legitimi Filij loco sedentem Wherefore as by Adoption there is no internal inherent change made in the Person Adopted but by vertue thereof he is esteemed and adjudged as a true Son and hath all the rights of a legitimate Son so by Justification as to the importance of the word a man is only esteemed declared and pronounced Righteous as if he were compleatly so And in the present case Justification and gratuitous Adoption are the same Grace for the substance of them Joh. 1.12 only respect is had in their different denomination of the same Grace unto different effects or priviledges that ensue thereon But the true and genuine signification of these words is to be determined from those in the Original languages of the Scripture which are expounded by them In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lxx. render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 17.15 To shew or declare one Righteous to appear Righteous to judge any one Righteous And the sense may be taken from any one of them as Chap. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold now I have ordered my cause I know that I shall be justified The ordering of his cause his Judgment his cause to be judged on is his preparation for a sentence either of Absolution or Condemnation and hereon his confidence was that he should be Justified that is absolved acquitted pronounced Righteous And the sense is no less pregnant in the other places commonly they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof I shall speak afterwards Properly it denotes an Action towards another as Justification and to justifie do in Hiphil only and a reciprocal Action of a man on himself in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby alone is the true sense of these words determined And I say that in no place or on any occasion is it used in that Conjugation wherein it denotes an Action towards another in any other sense but to absolve acquit esteem declare pronounce Righteous or to impute Righteousness which is the Forensick sense of the word we plead for that is its constant use and signification nor doth it ever once signifie to make inherently Righteous much less to pardon or forgive so vain is the pretence of some that Justification consists only in the pardon of Sin which is not signified by the Word in any one place of Scripture Almost in all places this sense is absolutely unquestionable nor is there any more then one which will admit of any debate and that on so faint a pretence as cannot prejudice its constant use and signification in all other places Whatever therefore an infusion of inherent Grace may be or however it may be called Justification it is not it cannot be the Word no where signifying any such thing Wherefore those of the Church of Rome do not so much oppose Justification by Faith through the Imputation of the Righteousness of Christ as indeed deny that there is any such thing as Justification For that which they call the first Justification consisting in the infusion of a principle of inherent Grace is no such thing as Justification And their second Justification which they place in the merit of Works wherein Absolution or pardon of Sin hath neither place nor consideration is inconsistent with Evangelical Justification as we shall shew afterwards This Word therefore whether the act of God towards men or of men towards God or of men among themselves or of one towards another be expressed thereby is always used in a Forensick sense and doth not denote a Physical operation Transfusion or Transmutation 2 Sam. 15.4 If any man hath a Suit or Cause let him come to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will do him Justice I will Justifie him judge in his Cause and pronounce for him Deut. 25.1 If there be a Controversie among men and they come to Judgment that the Judges may judge them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall justifie the Righteous pronounce sentence on his side whereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall condemn the wicked make him wicked as the Word signifies that is judge declare and pronounce him wicked whereby he becomes so judicially and in the eye of the Law as the other is made Righteous by declaration and acquitment He doth not say this shall pardon the Righteous which to suppose would overthrow both the Antithesis and design of the place And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much to infuse wickedness into a man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to infuse a principle of Grace or Righteousness into him The same Antithesis occurs Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that justifieth the wicked and condemneth the Righteous Not he that maketh the wicked inherently Righteous not he that changeth him inherently from Unrighteous unto Righteousness But he that without any Ground Reason or Foundation acquits him in Judgment or declares him to be Righteous is an Abomination unto the Lord. And although this be spoken of the Judgment of men yet the Judgment of God also is according unto this Truth For although he Justifieth the Vngodly those who are so in themselves yet he doth it on the ground and consideration of a perfect Righteousness made theirs by Imputation and by another act of his Grace that they may be meet Subjects of this Righteous Favour really and inherently changeth them from Unrighteousness unto Holiness by the Renovation of their Natures And these things are singular in the actings of God which nothing amongst men hath any Resemblance unto or can represent For the Imputation of the Righteousness of Christ unto a Person in himself ungodly unto his Justification or that he may be acquitted absolved and declared Righteous is built on such Foundations and procedeth on such Principles of Righteousness Wisdom and Soveraignty as have no place among the actions of men nor can have so as shall afterwards be declared And moreover when God doth Justifie the ungodly on the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doers of the Law shall be justified The place declares directly the nature of our Justification before God and puts the signification of the word out of question For Justification ensues as the whole effect of inherent Righteousness according unto the Law And therefore it is not the making of us Righteous which is irrefragable It is spoken of God Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou mayest be justified in thy sayings where to ascribe any other sense to the word is Blasphemy In like manner the same word is used and in the same signification 1 Cor. 4.4 1 Tim. 3.16 Rom. 3.20 26 28 30. Chap. 4.2 5. Chap. 5.1 9. Chap. 6.7 Chap. 8.30 Gal. 2.16 17. Chap. 3.11 24. Chap. 5.4 Tit. 3.7 Jam. 2.22 24 25. And in no one of these instances can it admit of any other signification or denote the making of any man Righteous by the infusion of an habit or principle of Righteousness or any internal mutation whatever It is not therefore in many places of Scripture as Bellarmine grants that the words we have insisted on do signifie the declaration or juridical pronuntiation of any one to be Righteous but in all places where they are used they are capable of no other but a Forensick sense especially is this evident where mention is made of Justification before God And because in my judgment this one consideration doth sufficiently defeat all the pretences of those of the Roman Church about the nature of Justification I shall consider what is excepted against the observation insisted on and remove it out of our way Lud. de Blanc In his Reconciliatory endeavours on this Article of Justification Thes. de usu acceptatione vocis Justificandi grants unto the Papists that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in sundry places of the New Testament signifie to renew to sanctifie to infuse an habit of Holiness or Righteousness according as they plead And there is no reason to think but he hath grounded that concession on those instances which are most pertinent unto that purpose Neither is it to be expected that a better countenance will be given by any unto this concession then is given it by him I shall therefore examine all the instances which he insists upon unto this purpose and leave the determination of the difference unto the judgment of the Reader Only I shall premise that which I judge not an unreasonable demand namely That if the signification of the word in any or all the places which he mentions should seem doubtful unto any as it doth not unto me that the uncertainty of a very few places should not make us question the proper signification of a word whose sense is determined in so many wherein it is clear and unquestionable The first place he mentioneth is that of the Apostle Paul himself Rom. 8.30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The reason whereby he pleads that by justified in this place an internal work of inherent Holiness in them that are predestinated is designed is this and no other It is not saith he likely that the Holy Apostle in this enumeration of gracious Priviledges would omit the mention of our Sanctification by which we are freed from the service of sin and adorned with true internal Holiness and Righteousness But this is utterly omitted if it be not comprized under the name and title of being Justified For it is absurd with some to refer it unto the Head of Glorification Answ. 1 The Grace of Sanctification whereby our natures are spiritually washed purified and endowed with a principle of life Holiness and Obedience unto God is a Priviledge unquestionably great and excellent and without which none can be saved Of the same nature also is our Redemption by the Blood of Christ. And both these doth this Apostle in other places without number declare commend and insist upon But that he ought to have introduced the mention of them or either of them in this place seeing he hath not done so I dare not judge 2. If our Sanctification be included or intended in any of the Priviledges here expressed there is none of them Predestination only excepted but it is more probably to be reduced unto than unto that of being justified Indeed in Vocation it seems to be included expresly For whereas it is effectual Vocation that is intended wherein an Holy principle of spiritual life or Faith it self is communicated unto us our Sanctification radically and as the effect in its adaequate immediate cause is contained in it Hence we are said to be called to be Saints Rom. 1.7 which is the same with being Sanctified in Christ Jesus 1 Cor. 1.2 And in many other places is Sanctification included in Vocation 3. Whereas our Sanctification in the infusion of a principle of spiritual life and the actings of it unto an encrease in duties of Holiness Righteousness and Obedience is that whereby we are made meet for Glory and is of the same nature essentially with Glory it self whence its advances in us are said to be from Glory to Glory 2 Cor. 3.18 and Glory it self is called the Grace of life 1 Pet. 3.7 It is much more properly expressed by our being Glorified than by being Justified which is a Priviledge quite of another nature However it is evident that there is no reason why we should depart from the general use and signification of the Word no circumstance in the Text compelling us so to do The next place that he gives up unto this signification is 1 Cor. 6.11 Such were some of you but you are washed but ye are Sanctified but ye are Justified in the name of our Lord Jesus and by the Spirit of our God That by Justification here the infusion of an inherent principle of Grace making us inherently Righteous is intended he endeavoureth to prove by three Reasons 1 Because Justification is here ascribed unto the Holy Ghost ye are justified by the Spirit of our God But to renew us is the properwork of the Holy Spirit 2 It is manifest he says That by Justification the Apostle doth signifie some change in the Corinthians whereby they ceased to be what they were before For they were Fornicators and Drunkards such as could not inherit the Kingdom of God but now were changed which proves a real inherent work of Grace to be intended 3 If Justification here signifie nothing but to be absolved from the punishment of sin then the reasoning of the Apostle will be infirm and frigid For after he hath said that which is greater as heightning of it he addeth the less For it is more to be washed then merely to be freed from the punishment of sin Answ. 1. All these reasons prove not that it is the same to be Sanctified and to be Justified which must be if that be the sense of the latter
which is here pleaded for But the Apostle makes an express distinction between them and as this Author observes proceeds from one to another by an ascent from the lesser to the greater And the infusion of an habit or principle of Grace or Righteousness Evangelical whereby we are inherently Righteous by which he explains plains our being justified in this place is our Sanctification and nothing else Yea and Sanctification is here distinguished from washing but ye are washed but ye are Sanctified So as that it peculiarly in this place denotes positive habits of Grace and Holiness Neither can he declare the nature of it any way different from what he would have expressed by being Justified 2. Justification is ascribed unto the Spirit of God as the principal efficient cause of the Application of the Grace of God and Blood of Christ whereby we are Justified unto our Souls and Consciences And he is so also of the operation of that Faith whereby we are Justified whence although we are said to be justified by him yet it doth not follow that our Justification consists in the Renovation of our natures 3. The change and mutation that was made in these Corinthians so far as it was Physical in effects inherent as such there was the Apostle expresly ascribes unto their washing and Sanctification So that there is no need to suppose this change to be expressed by their being Justified And in the real change asserted that is in the Renovation of our Natures consists the true entire work and nature of our Sanctification But whereas by reason of the vitious habits and practices mentioned they were in a state of Condemnation and such as had no right unto the Kingdom of Heaven they were by their Justification changed and transferred out of that state into another wherein they had peace with God and right unto life Eternal 4. The third reason proceeds upon a mistake namely That to be justified is only to be freed from the punishment due unto sin For it comprizeth both the Non-imputation of sin and the Imputation of Righteousness with the priviledge of Adoption and right unto the Heavenly Inheritance which are inseparable from it And although it doth not appear that the Apostle in the enumeration of these Priviledges did intend a process from the lesser unto the greater nor is it safe for us to compare the unutterable effects of the Grace of God by Christ Jesus such as Sanctification and Justification are and to determine which is greatest and which is least yet following the conduct of the Scripture and the due consideration of the things themselves we may say that in this life we can be made partakers of no greater Mercy or Priviledge than what consists in our Justification And the Reader may see from hence how impossible it is to produce any one place wherein the words Justification and to justifie do signifie a real internal Work and Physical operation in that this learned man a person of more then ordinary perspicuity candor and judgment designing to prove it insisted on such instances as give so little countenance unto what he pretended He adds Tit. 3.5 6 7. Not by works of Righteousness which we have done but according unto his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made Heirs according unto the hope of Eternal life The argument which he alone insists upon to prove that by Justification here an infusion of internal Grace is intended is this That the Apostle affirming first that God saved us according unto his Mercy by the washing of Regeneration and renewing of the Holy Ghost and afterwards affirming that we are Justified by his Grace he supposes it necessary that we should be Regenerate and renewed that we may be justified and if so then our Justification contains and compriseth our Sanctification also Answ. The plain truth is the Apostle speaks not one word of the Necessity of our Sanctification or Regeneration or Renovation by the Holy Ghost antecedently unto our Justification a supposition whereof contains the whole force of this Argument Indeed he assigns our Regeneration Renovation and Justification all the means of our Salvation all equally unto Grace and Mercy in opposition unto any works of our own which we shall afterwards make use of Nor is there intimated by him any order of precedency or connexion between the things that he mentions but only between Justification and Adoption Justification having the priority in order of nature that being justified by his Grace we should be Heirs according to the hope of Eternal life All the things he mentions are inseparable No man is Regenerate or renewed by the Holy Ghost but withal he is justified No man is justified but withal he is renewed by the Holy Ghost And they are all of them equally of Soveraign Grace in God in opposition unto any works of Righteousness that we have wrought And we plead for the freedom of Gods Grace in Sanctification no less then in Justification But that it is necessary that we should be Sanctified that we may be justified before God who justifieth the ungodly the Apostle says not in this place nor any thing to that purpose neither yet if he did so would it at all prove that the signification of that expression to be justified is to be sanctified or to have inherent Holiness and Righteousness wrought in us And these Testimonies would not have been produced to prove it wherein these things are so expresly distinguished but that there are none to be found of more force or evidence The last place wherein he grants this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Revel 22.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui Justus est Justificetur adhuc which place is pleaded by all the Romanists And our Author says they are but few among the Protestants who do not acknowledge that the word cannot be here used in a Forensick sense but that to be justified is to go on and encrease in Piety and Righteousness Answ. But 1 There is a great objection lies in the way of any Argument from these words namely from the various Reading of the place For many antient Copies read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar renders Justificetur adhuc but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is Righteous work Righteousness still as doth the Printed Copy which now lyeth before me So it was in the Copy of the Complutensian Edition which Stephens commends above all others and in one more antient Copy that he used So it is in the Syriack and Arabick published by Huterus and in our own Polyglot So Cyprian reads the words de bono patientiae Justus autem adhuc justiora faciat similiter qui sanctus sanctiora And I doubt not but that is the true reading of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
being supplied by some to comply with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ensues And this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar unto this Apostle being no where used in the New Testament nor it may be in any other Author but by him And he useth it expresly 1 Epist. 2.29 and Chap. 3.7 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly contain what is here expressed 2 To be justified as the word is rendred by the vulgar let him be justified more as it must be rendred if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retained respects an act of God which neither in its beginning nor continuation is prescribed unto us as a duty nor is capable of increase in degrees as we shall shew afterwards 3 Men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally from inherent Righteousness and if the Apostle had intended Justification in this place he would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things prefer the Complutensian Syriack and Arabick before the vulgar reading of this place If the vulgar reading be retained no more can be intended but that he who is Righteous should so proceed in working Righteousness as to secure his justified estate unto himself and to manifest it before God and the World Now whereas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used 36 times in the New Testament these are all the places whereunto any exception is put in against their Forensick signification And how ineffectual these exceptions are is evident unto any impartial Judge Some other Considerations may yet be made use of and pleaded to the same purpose Such is the opposition that is made between Justification and Condemnation So is it Isa. 50.8 9. Prov. 17.15 Rom. 5.16 18. Chap. 8.33 34. and in sundry other places as may be observed in the preceding enumeration of them Wherefore as Condemnation is not the infusing of an habit of wickedness into him that is condemned nor the making of him to be inherently wicked who was before Righteous but the passing a sentence upon a man with respect unto his wickedness no more is Justification the change of a person from inherent unrighteousness unto Righteousness by the infusion of a principle of Grace but a sentential Declaration of him to be Righteous Moreover the thing intended is frequently declared in the Scripture by other aequivalent terms which are absolutely exclusive of any such sense as the infusion of an habit of Righteousness So the Apostle expresseth it by the Imputation of Righteousness without Works Rom. 4.6 11. And calls it the Blessedness which we have by the pardon of sin and the covering of Iniquity in the same place So it is called Reconciliation with God Rom. 5.9 10. To be justified by the Blood of Christ is the same with being Reconciled by his Death Being now justified by his Blood we shall be saved from wrath by him For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his life See 2 Cor. 5.20 21. Reconciliation is not the infusion of an habit of Grace but the effecting of peace and love by the removal of all enmity and causes of offence To save and Salvation are used to the same purpose He shall save his people from their sins Matth. 1.21 is the same with by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 13.39 That of Gal. 2.16 We have believed that we might be justified by the Faith of Christ and not by the Works of the Law is the same with Act. 15.11 But we believe that through the Grace of our Lord Jesus Christ we shall be saved even as they Ephes. 2.8 9. By Grace ye are saved through Faith and not of Works is so to be justified So it is expressed by pardon or the Remission of Sins which is the effect of it Rom. 4.5 6. By receiving the Atonement Chap. 5.11 not coming into Judgment or Condemnation Joh. 5.24 Blotting out sins and Iniquities Isa. 43.25 Psal. 51.9 Isa. 44.22 Jer. 18.23 Act. 3.19 Casting them into the bottom of the Sea Micah 7.19 and sundry other expressions of an alike importance The Apostle declaring it by its effects says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall be made Righteous Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who on a juridical Trial in open Court is absolved and declared Righteous And so it may be observed that all things concerning Justification are proposed in the Scripture under a juridical Scheme or Forensick Tryal and Sentence As 1 A judgment is supposed in it concerning which the Psalmist prays that it may not proceed on the terms of the Law Psal. 143.2 2 The Judge is God himself Isa. 50.7 8. Rom. 8.33 3 The Tribunal whereon God sits in Judgment is the Throne of Grace Heb. 4.16 Therefore will the Lord wait that he may be gracious unto you and therefore vvill he be exalted that he may have mercy upon you for the Lord is a God of Judgment Isa. 30.18 4 A Guilty person This is the Sinner who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so guilty of sin as to be obnoxious to the Judgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Chap. 1.32 whose mouth is stopped by Conviction 5 Accusers are ready to propose and promote the charge against the guilty person These are the Law Joh. 5.45 and Conscience Rom. 2.15 and Sathan also Zach. 3.2 Rev. 12.10 6 The Charge is admitted and drawn up into an Hand-vvriting in form of Law and is laid before the Tribunal of the Judge in Bar to the Deliverance of the Offender Col. 2.14 7 A Plea is prepared in the Gospel for the guilty person And this is Grace through the Blood of Christ the Ransome paid the Atonement made the Eternal Righteousness brought in by the Surety of the Covenant Rom. 3.23 24 25. Dan. 9.24 Eph. 1.7 8 Hereunto alone the Sinner betakes himself renouncing all other Apologies or defensatives whatever Psal. 130.2 3. Psal. 143.2 Job 9.2 3. Chap. 42.5 6 7. Luk. 18.13 Rom. 3.24 25. Chap. 5.11 16 17 18 19. Chap. 8.1 2 3. ver 32.33 Isa. 53.5 6. Heb. 9.13 14 15. Chap. 10.1 2 3 4 5 6 7 8 9 10 11 12 13. 1 Pet. 2.24 1 Joh. 1.7 Other Plea for a Sinner before God there is none He who knoweth God and himself will not provide or betake himself unto any other Nor will he as I suppose trust unto any other defence were he sure of all the Angels in Heaven to plead for him 9 To make this Plea effectual we have an Advocate with the Father and he pleads his own propitiation for us 1 Joh. 2.1 2. 10 The Sentence hereon is Absolution on the account of the Ransome Blood or Sacrifice and Righteousness of Christ with Acceptation into favour as persons approved of God Job
of the pardon of sin for the satisfaction of Christ and the infusion of an habit of Grace enabling us to perform those Works is declared by those who so express themselves Some add that this inherent personal Evangelical Righteousness is the condition on our part of our legal Righteousness or of the Imputation of the Righteousness of Christ unto our Justification or the pardon of sin And those by whom the satisfaction and merit of Christ are denied make it the only and whole condition of our absolute Justification before God So speak all the Socinians constantly For they deny our Obedience unto Christ to be either the meritorious or efficient cause of our Justification only they say it is the Condition of it without which God hath decreed that we shall not be made partakers of the Benefit thereof So doth Socinus himself De Justificat pag. 17. Sunt opera nostra id est ut dictum fuit Obedientia quam Christo praestamus licet nec efficiens nec meritoria tamen causa est ut vocant sine qua non Justificationis coram Deo atque aeternae nostrae Again pag. 14. inter Opuscul Vt cavendum est ne vitae sanctitatem atque innocentiam effectum Justificationis nostrae coram Deo esse credamus neque illam nostrae coram Deo Justificationis causam efficientem aut impulsivam esse affirmemus sed tantummodo causam sine qua eam Justificationem nobis non contingere decrevit Deus And in all their discourses to this purpose they assert our personal Righteousness and Holiness or our Obedience unto the commands of Christ which they make to be the Form and Essence of Faith to be the Condition whereon we obtain Justification or the Remission of sins And indeed considering what their Opinion is concerning the person of Christ with their denial of his satisfaction and merit it is impossible they should frame any other Idea of Justification in their minds But what some among our selves intend by a compliance with them herein who are not necessitated thereunto by a prepossession with their Opinions about the Person and Mediation of Christ I know not For as for them all their notions about Grace Conversion to God Justification and the like Articles of our Religion they are nothing but what they are necessarily cast upon by their Hypothesis about the Person of Christ. At present I shall only enquire into that peculiar Evangelical Justification which is asserted to be the effect of our own Personal Righteousness or to be granted us thereon And hereunto we may observe 1. That God doth require in and by the Gospel a sincere Obedience of all that do believe to be performed in and by their own Persons though through the Aids of Grace supplied unto them by Jesus Christ. He requireth indeed Obedience Duties and Works of Righteousness in and of all Persons whatever But the consideration of them which are performed before believing is excluded by all from any causality or interest in our Justification before God At least whatever any may discourse of the necessity of such Works in a way of preparation unto believing whereunto we have spoken before none bring them into the verge of Works Evangelical or Obedience of Faith which would imply a contradiction But that the Works enquired after are necessary unto all Believers is granted by all on what Grounds and unto what Ends we shall enquire afterwards they are declared Ephes. 2.10 2. It is likewise granted that Believers from the performance of this Obedience or these Works of Righteousness are denominated Righteous in the Scripture and are personally and internally Righteous Luke 1.6 Joh. 3.7 But yet this denomination is no where given unto them with respect unto Grace habitually inherent but unto the effects of it in Duties of Obedience as in the places mentioned They were both Righteous before God walking in all the Commandments and Ordinances of the Lord blameless The latter words give the Reason of the former or their being esteemed Righteous before God And he that doth Righteousness is Righteous the denomination is from doing And Bellarmine endeavouring to prove that it is habitual not actual Righteousness which is as he speaks the formal cause of our Justification before God could not produce one Testimony of Scripture wherein any One is denominated Righteous from habitual Righteousness De Justificat lib. 2. cap. 15. but is forced to attempt the proof of it with this absurd Argument namely that we are justified by the Sacraments which do not work in us Actual but Habitual Righteousness And this is sufficient to discover the insufficiency of a Pretence for any Interest of our own Righteousness from this Denomination of being Righteous thereby seeing it hath not respect unto that which is the principal part thereof 3. This Inherent Righteousness taking it for that which is habitual and actual is the same with our Sanctification neither is there any difference between them only they are divers names of the same thing For our Sanctification is the inherent Renovation of our Natures exerting and acting it self in newness of Life or Obedience unto God in Christ and works of Righteousness But Sanctification and Justification are in the Scripture perpetually distinguished whatever respect of causality the one of them may have unto the other And those who do confound them as the Papists do do not so much dispute about the Nature of Justification as endeavour to prove that indeed there is no such thing as Justification at all For that which would serve most to enforce it namely the pardon of sin they place in the exclusion and extinction of it by the Infusion of inherent Grace which doth not belong unto Justification 4. By this inherent Personal Righteousness we may be said several ways to be justified As 1 In our own Consciences in as much as it is an Evidence in us and unto us of our Participation of the Grace of God in Christ Jesus and of our Acceptance with him which hath no small Influence into our Peace So speaks the Apostle Our rejoycing is this the Testimony of our Conscience that in simplicity and godly sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World 2. Cor. 1.12 who yet disclaims any confidence therein as unto his Justification before God For saith he although I know nothing by my self yet am I not thereby justified 1 Cor. 4.4 2 Hereby may we be said to be justified before men that is acquitted of evils laid unto our charge and approved as righteous and unblameable For the state of things is so in the World as that the Professors of the Gospel ever were and ever will be evil spoken of as evil doers The Rule given them to acquit themselves so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness is that of an holy and fruitful walking in
shadow of a dream a fancy a mummery an imagination say some among us An opinion foeda execranda pernitiosa detestanda saith Socinus And opposition ariseth unto it every day from great variety of principles For those by whom it is opposed and rejected can by no means agree what to set up in the place of it However the weight and importance of this Doctrine is on all hands acknowledged whether it be true or false It is not a dispute about Notions Terms and Speculations wherein Christian Practice is little or not at all concerned of which nature many are needlesly contended about but such as hath an immediate influence into our whole present Duty with our eternal Welfare or Ruine Those by whom this Imputation of Righteousness is rejected do affirm that the Faith and Doctrine of it do overthrow the necessity of Gospel Obedience of personal Righteousness and good Works bringing in Antinomianism and Libertinism in life Hereon it must of necessity be destructive of Salvation in those who believe it and conform their Practice thereunto And those on the other hand by whom it is believed seeing they judge it impossible that any man should be justified before God any other way but by the Imputation of the Righteousness of Christ do accordingly judge that without it none can be saved Hence a Learned man of late concludes his Discourse concerning it Hactenus de Imputatione Justitiae Christi sine qua nemo unquam aut salvatus est aut salvari queat Justificat Paulin. cap. 8. Thus far of the Imputation of the Righteousness of Christ without which no man was ever saved nor can any so be They do not think nor judge that all those are excluded from salvation who cannot apprehend or to deny the Doctrine of the Imputation of the Righteousness of Christ as by them declared But they judge that they are so unto whom that Righteousness is not really imputed nor can they do otherwise whil'st they make it the foundation of all their own Acceptation with God and eternal salvation These things greatly differ To believe the Doctrine of it or not to believe it as thus or thus explained is one thing and to enjoy the thing or not enjoy it is another I no way doubt but that many men do receive more Grace from God than they understand or will own and have a greater efficacy of it in them than they will believe Men may be really saved by that Grace which Doctrinally they do deny and they may be justified by the Imputation of that Righteousness which in opinion they deny to be imputed For the Faith of it is included in that general Assent which they give unto the truth of the Gospel and such an Adherence unto Christ may ensue thereon as that their mistake of the way whereby they are saved by him shall not defraud them of a real Interest therein And for my part I must say that notwithstanding all the disputes that I see and read about Justification some whereof are full of offence and scandal I do not believe but that the Authors of them if they be not Socinians throughout denying the whole merit and satisfaction of Christ do really trust unto the mediation of Christ for the pardon of their Sins and Acceptance with God and not unto their own Works or Obedience Nor will I believe the contrary until they expresly declare it Of the Objection on the other hand concerning the danger of the Doctrine of the Imputation of the Righteousness of Christ in reference unto the necessity of Holiness and works of Righteousness we must treat afterwards The Judgment of the Reformed Churches herein is known unto all and must be confessed unless we intend by vain cavils to encrease and perpetuate contentions Especially the Church of England is in her Doctrine express as unto the Imputation of the Righteousness of Christ both active and passive as it is usually distinguished This hath been of late so fully manifested out of her Authentick Writings that is the Articles of Religion and Books of Homilies and other Writings publickly authorized that it is altogether needless to give any farther Demonstration of it Those who pretend themselves to be otherwise minded are such as I will not contend withall For to what purpose is it to dispute with men who will deny the Sun to shine when they cannot bear the heat of its beams Wherefore in what I have to offer on this subject I shall not in the least depart from the ancient Doctrine of the Church of England yea I have no design but to declare and vindicate it as God shall enable There are indeed sundry differences among Persons Learned Sober and Orthodox if that term displease not in the way and manner of the Explication of the Doctrine of Justification by the Imputation of the Righteousness of Christ who yet all of them agree in the substance of it in all those things wherein the Grace of God the Honour of Christ and the Peace of the Souls of men are principally concerned As far as it is possible for me I shall avoid the concerning of my self at present in these Differences For unto what purpose is it to contend about them whilst the substance of the Doctrine it self is openly opposed and rejected why should we debate about the order and beautifying of the Rooms in an House whilst Fire is set unto the whole when that is well quenched we may return to the consideration of the best means for the disposal and use of the several parts of it There are two grand Parties by whom the Doctrine of Justification by the Imputation of the Righteousness of Christ is opposed namely the Papists and the Socinians But they proceed on different principles and unto different Ends. The design of the one is to exalt their own Merits of the other to destroy the merit of Christ. But besides these who trade in company we have many Interlopers who coming in on their hand do make bold to borrow from both as they see occasion We shall have to do with them all in our progress not with the Persons of any nor the way and manner of their expressing themselves but the Opinions of all of them so far as they are opposite unto the Truth For it is that which wise men despise and good men bewail to see persons pretending unto Religion and Piety to cavil at Expressions to contend about Words to endeavour the fastening of Opinions on men which they own not and thereon mutually to revile one another publishing all to the World as some great atchievement or victory This is not the way to teach them truths of the Gospel nor to promote the Edification of Church But in general the Importance of the cause to be pleaded the Greatness of the opposition that is made unto the Truth and the high concernment of the Souls of Believers to be rightly instructed in it do call for a renewed Declaration and Vindication of
ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impute it unto me put it on my account He supposeth that Philemon might have a double Action against Onesimus 1 Injuriarum of wrongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he hath dealt unjustly with the or by the if he hath so wronged the as to render himself obnoxious unto punishment 2 Damni or of loss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he oweth thee ought be a debtor unto the which made him liable to payment or restitution In this state the Apostle interposeth himself by a voluntary sponsion to undertake for Onesimus I Paul have written it with my own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Paul will answer for the whole And this he did by the Transcription of both the debts of Onesimus unto himself For the crime was of that nature as might be taken away by compurgation being not Capital And the Imputation of them unto him was made just by his voluntary undertaking of them Account me saith he the Person that hath done these things and I will make satisfaction so that nothing be charged on Onesimus So Judah voluntarily undertook unto Jacob for the safety of Benjamin and obliged himself unto perpetual Guilt in case of failure Gen. 43.9 I will be surety for him of my hand shalt thou require him if I bring him not unto the and set him before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sin or be a sinner before thee always be guilty and as we say bear the blame So he expresseth himself again unto Joseph Chap. 44.32 It seems this is the nature and office of a Surety what he undertaketh for is justly to be required at his hand as if he had been originally and personally concerned in it And this voluntary sponsion was one ground of the Imputation of our sin unto Christ. He took on him the person of the whole Church that had sinned to answer for what they had done against God and the Law Hence that Imputation was fundamentaliter ex compacto ex voluntaria sponsione it had its foundation in his voluntary undertaking But on supposition hereof it was actually ex justitia it being Righteous that he should answer for and make good what he had so undertaken the Glory of Gods Righteousness and Holiness being greatly concerned herein 3. There is an Imputation ex injuria when that is laid unto the charge of any whereof he is not Guilty So Bathsheba says unto David it shall come to pass that when my Lord the King shall sleep with his Fathers that I and my Son Solomon shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners 1 Kings 1.21 shall be dealt with as Offenders as guilty persons have sin imputed unto us on one pretence or other unto our Destruction We shall be sinners be esteemed so and be dealt withal accordingly And we may see that in the Phrase of the Scripture the Denomination of sinners followeth the Imputation as well as the inhesion of sin which will give light unto that place of the Apostle he was made sin for us 2 Cor. 5.21 This kind of Imputation hath no place in the Judgment of God It is far from him that the Righteous should be as the Wicked 4. There is an Imputation ex mera Gratia of meer Grace and Favour And this is when that which antecedently unto this Imputation was no way ours not inherent in us not performed by us which we had no Right nor Title unto is granted unto us made ours so as that we are judged of and dealt with according unto it This is that Imputation in both branches of it Negative in the non-Imputation of sin and positive in the Imputation of Righteousness which the Apostle so vehemently pleads for and so frequently asserteth Rom. 4. For he both affirms the thing it self and declares that it is of meer Grace without respect unto any thing within our selves And if this kind of Imputation cannot be fully exemplified in any other instance but this alone whereof we treat it is because the foundation of it in the mediation of Christ is singular and that which there is nothing to parallel in any other case among men From what hath been discoursed concerning the nature and grounds of Imputation sundry things are made evident which contribute much light unto the truth which we plead for at least unto the right understanding and stating of the matter under debate As 1. The Difference is plain between the Imputation of any works of our own unto us and the Imputation of the Righteousness of Faith without works For the Imputation of works unto us be they what they will be it Faith it self as a work of Obedience in us is the Imputation of that which was ours before such Imputation But the Imputation of the Righteousness of Faith or the Righteousness of God which is by Faith is the Imputation of that which is made ours by vertue of that Imputation And these two Imputation differ in their whole kind The one is a judging of that to be in us which indeed is so and is ours before that judgment be passed concerning it the other is a Communication of that unto us which before was not ours And no man can make sense of the Apostles discourse that is he cannot understand any thing of it if he acknowledge not that the Righteousness he treats of is made ours by Imputation and was not ours antecedently thereunto 2. The Imputation of works of what sort soever they be of Faith it self as a work and all the Obedience of Faith is ex justitia and not ex gratia of Right and not of Grace However the bestowing of Faith on us and the working of Obedience in us may be of Grace yet the Imputation of them unto us as in us and as ours is an act of Justice For this Imputation as was shewed is nothing but a Judgment that such and such things are in us or are ours which truly and really are so with a treating of us according unto them This is an Act of Justice as it appears in the Description given of that Imputation But the Imputation of Righteousness mentioned by the Apostle is as unto us ex mera Gratia of meer Grace as he fully declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover he declares that these two sorts of Imputation are inconsistent and not capable of any composition so that any thing should be partly of the one and partly of the other Rom. 11.6 If by Grace then it is no more of works otherwise Grace is no more Grace but if it be of works then it is no more Grace otherwise works is no more works For instance if Faith it self as a work of ours be imputed unto us it being ours antecedently unto that Imputation it is but an acknowledgment of it to be in us and ours with an ascription of it unto us for what it is For the ascription of any thing unto us for what it is not is no Imputation but
a Pledge or Earnest Eph. 1.14 Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsor Fidejussor Praes One that voluntarily takes on himself the cause or condition of another to answer undergo or pay what he is liable unto or to see it done whereon he becomes justly and legally obnoxious unto performance In this sense is the word here used by the Apostle for it hath no other In our present enquiry into the nature of this Suretiship of Christ the whole will be resolved into this one question namely whether the Lord Christ was made a Surety only on the part of God unto us to assure us that the Promise of the Covenant on his part should be accomplished or also and principally an undertaker on our part for the performance of what is required if not of us yet with respect unto us that the Promise may be accomplished The first of these is vehemently asserted by the Socinians who are followed by Grotius and Hammond in their Annotations on this place The words of Schlictingius are Sponsor foederis appellatur Jesus quod nomine Dei nobis spoponderit id est fidem fecerit Deum foederis promissiones servaturum Non vero quasi pro nobis spoponderit Deo nostrorumve debitorum solutionem in se receperit Nec enim nos misimus Christum sed Deus cujus nomine Christus ad nos venit foedus nobiscum panxit ejusque promissiones ratas fore spopondit in se recepit ideoque nec sponsor simpliciter sed foederis sponsor nominatur spopondit autem Christus pro foederis divini veritate non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit Documentis cum perfecta vitae innocentia Sanctitate cum divinis plane quae patravit operibus cum mortis adeo truculentae quam pro Doctrinae suae veritate subijt perpessione After which he subjoyns a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief account of their whole Opinion concerning the Mediation of Christ. The words of Grotius are spopondit Christus i.e. Nos certos Promissi fecit non solis verbis sed perpetua vitae Sanctitate morte ob id tolerata miraculis plurimis which are an Abridgment of the Discourse of Schlictingius To the same purpose Dr. Hammond expounds it that he was a Sponsor or Surety for God unto the confirmation of the Promises of the Covenant On the other hand the generality of Expositors antient and modern of the Roman and Protestant Churches on the place affirm that the Lord Christ as the Surety of the Covenant was properly a Surety or undertaker unto God for us and not a Surety and undertaker unto us for God And because this is a matter of Great Importance wherein the Faith and Consolation of the Church is highly concerned I shall insist a little upon it And first we may consider the Argument that is produced to prove that Christ was only a Surety for God unto us Now this is taken neither from the Name nor Nature of the Office or work of Surety nor from the Nature of the Covenant whereof he was a Surety nor of the Office wherein he was so But the sole Argument insisted on is That we do not give Christ as a Surety of the Covenant unto God but he gives him unto us and therefore he is a Surety for God and the accomplishment of his Promises and not for us to pay our debts or to answer what is required of us But there is no force in this Argument For it belongs not unto the nature of a Surety by whom he is or may be designed unto his Office and Work therein His own voluntary susception of the Office and Work is all that is required however he may be designed or induced to undertake it He who of his own accord doth voluntarily undertake for another on what Grounds Reasons or Considerations soever he doth so is his Surety And this the Lord Christ did in the behalf of the Church For when it was said Sacrifice and burnt-Offering and whole burnt-Offerings for sin God would not have or accept as sufficient to make the Atonement that he required so as that the Covenant might be established and made effectual unto us then said he Loe I come to do thy Will O God Heb. 10.5.6 He willingly and voluntarily out of his own abundant goodness and love took upon him to make Atonement for us wherein he was our Surety And accordingly this undertaking is ascribed unto that love which he exercised herein Gal. 2.20 1 Joh. 3.16 Rev. 1.5 And there was this in it moreover that he took upon him our nature or the Seed of Abraham wherein he was our Surety So that although we neither did nor could appoint him so to be yet he took from us that wherein and whereby he was so which is as much as if we had designed him unto his work as to the true Reason of his being our Surety Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter it was the voluntary Engagement of himself to be our Surety and his taking our nature upon him for that end which was the formal Reason of his being enstated in that Office It is indeed weak and contrary unto all common experience that none can be a Surety for others unless those others design him and appoint him so to be The principal instances of Suretiship in the World have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook And in such undertakings he unto whom it is made is no less considered than they for whom it is made As when Judah on his own accord became a Surety for Benjamin he had as much respect unto the satisfaction of his Father as the safety of his Brother And so the Lord Christ in his undertaking to be a Surety for us had respect unto the Glory of God before our safety 1. We may consider the Arguments whence it is evident that he neither was nor could be a Surety unto us for God but was so for us unto God For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety is one that undertaketh for another wherein he is defective really or in Reputation Whatever that undertaking be whether in words of Promise or in depositing of real security in the hands of an Arbitrator or by any other personal Engagement of life and body it respects the defect of the person for whom any one becomes a surety Such an one is Sponsor or Fidejussor in all Good Authors and common use of speech And if any one be of absolute credit himself and of a Reputation every way unquestionable there is no need of a surety unless in case of mortality The words of a surety
or before thee shall no man living be justified This must be spoken absolutely or with respect unto some one way or cause of Justification If it be spoken absolutely then this work ceaseth for ever and there is indeed no such thing as Justification before God But this is contrary unto the whole Scripture and destructive of the Gospel Wherefore it is spoken with respect unto our own Obedience and works He doth not pray absolutely that he would not enter into Judgment with him for this were to forego his Government of the world but that he would not do so on the account of his own Dutys and Obedience But if so be these Dutys and Obedience did answer in any sense or way what is required of us as a Righteousness unto Justification there was no Reason why he should deprecate a Trial by them or upon them But whereas the Holy Ghost doth so positively affirm that no man living shall be justified in the sight of God by or upon his own Works or Obedience it is I confess marvellous unto me that some should so intepret the Apostle James as if he affirmed the express contrary Namely that we are justified in the sight of God by our own Works whereas indeed he says no such thing This therefore is an Eternal Rule of Truth by or upon his Obedience no man living can be justified in the sight of God It will be said that if God enter into Judgment with any on their own Obedience by and according to the Law then indeed none can be justified before him But God judging according to the Gospel and the terms of the new Covenant men may be justified upon their own Duties Works and Obedience Ans. 1 The negative Assertion is general and unlimited that no man living shall on his own Works or Obedience be justified in the sight of God And to limit it unto this or that way of Judging is not to distinguish but to contradict the Holy Ghost 2 The Judgment intended is only with respect unto Justification as is plain in the words But there is no Judgment on our Works or Obedience with respect unto Righteousness and Justification but by the proper Rule and Measure of them which is the Law If they will not endure the Trial by the Law they will endure no Trial as unto Righteousness and Justification in the sight of God 3 The Prayer and Plea of the Psalmist on this supposition are to this purpose O Lord enter not into Judgment with thy servant by or according unto the Law but enter into Judgment with me on my own Works and Obedience according to the Rule of the Gospel for which he gives this Reason because in thy sight shall no man living be justified which how remote it is from his Intention need not be declared 4 The Judgment of God unto Justification according to the Gospel doth not proceed on our Works of Obedience but upon the Righteousness of Christ and our interest therein by Faith as is too evident to be modestly denied Notwithstanding this exception therefore hence we argue If the most Holy of the servants of God in and after a course of sincere fruitful Obedience testified unto by God himself and Witnessed in their own Consciences that is whilst they have the greatest evidences of their own sincerity and that indeed they are the servants of God do renounce all thoughts of such a Righteousness thereby as whereon in any sense they may be justified before God then there is no such Righteousness in any but it is the Righteousness of Christ alone imputed unto us whereon we are so justified But that so they do and ought all of them so to do because of the general Rule here laid down that in the sight of God no man living shall be justified is plainly affirmed in this Testimony I no way doubt but that many learned men after all their Pleas for an Interest of Personal Righteousness and Works in our Justification before God do as unto their own practice betake themselves unto this method of the Psalmist and cry as the Prophet Daniel doth in the name of the Church we do not present our supplications before thee for our own Righteousness but for thy great mercies Chap. 9.18 And therefore Job as we have formerly observed after a long and earnest defence of his own Faith Integrity and Personal Righteousness wherein he justified himself against the charge of Sathan and men being called to plead his cause in the sight of God and declare on what grounds he expected to be justified before him renounceth all his former Pleas and betakes himself unto the same with the Psalmist Chap. 40.4 Chap. 42.6 It is true in particular cases and as unto some especial end in the Providence of God a man may plead his own Integrity and Obedience before God himself So did Hezekiah when he prayed for the sparing of his life Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in Truth and with a perfect heart and have done that which is good in thy sight This I say may be done with respect unto temporal Deliverance or any other particular end wherein the glory of God is concerned So was it greatly in sparing the life of Hezekiah at that time For whereas he had with great Zeal and Industry reformed Religion and restored the true worship of God the cutting him off in the midst of his days would have occasioned the Idolatrous multitude to have reflected on him as one dying under a token of Divine displeasure But none ever made this Plea before God for the absolute Justification of their persons So Nehemiah in that great contest which he had about the worship of God and the service of his house pleads the Remembrance of it before God in his Justification against his Adversaries but resolves his own personal acceptance with God into pardoning mercy and spare me according unto the multitude of thy mercies Chap. 13.22 Another Testimony we have unto the same purpose in the Prophet Isaiah speaking in the name of the Church Cap. 64.6 We are all as an unclean thing and all our Righteousnesses are as filthy Rags It is true the Prophet doth in this place make a deep confession of the sins of the people But yet withal he joyns himself with them and asserts the especial Interest of those concerning whom he speaks by Adoption that God was their Father and they his people Chap. 63.16 Chap. 64.8 9. And the Righteousness of all that are the Children of God are of the same kind however they may differ in Degrees and some of them may be more Righteous than others But it is all of it described to be such as that we cannot I think justly expect Justification in the sight of God upon the account of it But whereas the consideration of the nature of our inherent Righteousness belongs unto the second way of the confirmation of our present Argument I
those who have all their sins forgiven have the Blessedness of Justification and there is neither need nor use of any farther Imputation of Righteousness unto them And sundry other things of the same nature are urged unto the same purpose which will be all of them either obviated in the insuing discourse or answered elswhere Answ. This cause is of more importance and more evidently stated in the Scriptures than to be turned into such niceties which have more of Philosophical subtilty than Theological solidity in them This exception therefore might be dismissed without farther answer than what is given us in the known rule That a truth well established and confirmed is not to be questioned much less relinquished on every intangling sophism though it should appear insoluble But as we shall see there is no such difficulty in these arguings but what may easily be discussed And because the matter of the Plea contained in them is made use of by sundry learned Persons who yet agree with us in the substance of the Doctrine of Justification namely that it is by Faith alone without Works through the Imputation of the Merit and Satisfaction of Christ. I shall as briefly as I can discover the mistakes that it proceeds upon 1. It includes a supposition That he who is pardoned his sins of omission and commission is esteemed to have done all that is required of him and to have committed nothing that is forbidden For without this supposition the bare pardon of sin will neither make constitute nor denominate any Man righteous But this is far otherwise nor is any such thing included in the nature of Pardon For in the Pardon of sin neither God nor Man do judge That he who hath sinned hath not sinned which must be done if he who is pardoned be esteemed to have done all that he ought and to have done nothing that he ought not to do If a Man be brought on his tryal for any evil fact and being legally convicted thereof is discharged by Soveraign Pardon it is true that in the eye of the Law he is looked upon as an innocent man as unto the punishment that was due unto him but no Man thinks that he is made righteous thereby or is esteemed not to have done that which really he hath done and whereof he was convicted Joab and Abiathar the Priest were at the same time guilty of the same crime Solomon gives order that Joab be put to death for his crime but unto Abiathar he gives a Pardon Did he thereby make declare or constitute him righteous Himself expresseth the contrary affirming him to be unrighteous and guilty only he remitted the punishment of his fault 1 King 2.26 Wherefore the Pardon of sin dischargeth the guilty person from being liable or obnoxious unto Anger Wrath or Punishment due unto his sin but it doth not suppose nor infer in the least that he is thereby or ought thereon to be esteemed or adjudged to have done no evil and to have fulfilled all righteousness Some say Pardon gives a righteousness of Innocency but not of Obedience But it cannot give a Righteousness of Innocency absolutely such as Adam had For he had actually done no evil It only removeth guilt which is the respect of sin unto punishment insuing on the Sanction of the Law And this Supposition which is an evident mistake animates this whole Objection The like may be said of what is in like manner supposed namely That not to be unrighteous which a man is on the pardon of sin is the same with being righteous For if not to be unrighteous be taken privatively it is the same with being just or righteous For it supposeth that he who is so hath done all the duty that is required of him that he may be righteous But not to be unrighteous negatively as the expression is here used it doth not do so For at best it supposeth no more but that a Man as yet hath done nothing actually against the Rule of Righteousness Now this may be when yet he hath performed none of the duties that are required of him to constitute him righteous because the times and occasions of them are not yet And so it was with Adam in the state of Innocency which is the height of what can be attained by the compleat pardon of sin 2. It proceeds on this Supposition That the Law in case of sin doth not oblige unto punishment and obedience both so as that it is not satisfied fulfilled or complied withal unless it be answered with respect unto both For if it doth so then the pardon of sin which only frees us from the penalty of the Law doth yet leave it necessary that Obedience be performed unto it even all that it doth require But this in my judgment is an evident mistake and that such as doth not establish the Law but make it void And this I shall demonstrate 1. The Law hath two parts or powers 1. It s preceptive part commanding and requiring obedience with a promise of life annexed Do this and live 2. The sanction on supposition of disobedience binding the sinner unto punishment or a meet recompence of reward In the day thou sinnest thou shalt die And every Law properly so called proceeds on these suppositions of obedience or disobedience whence its commanding and punishing Power are inseparate from its Nature 2. This Law whereof we speak was first given unto Man in innocency and therefore the first power of it was only in act It obliged only unto Obedience For an innocent person could not be obnoxious unto its sanction which contained only an obligation unto punishment on supposition of disobedience It could not therefore oblige our first Parents unto Obedience and Punishment both seeing its Obligation unto Punishment could not be in actual force but on supposition of actual disobedience A Moral Cause of and Motive unto Obedience it was and had an influence into the preservation of Man from sin Unto that end it was said unto him In the day thou eatest thou shalt surely die The neglect hereof and of that ruling influence which it ought to have had on the minds of our first Parents opened the door unto the entrance of sin But it implies a contradiction that an innocent person should be under an actual obligation unto punishment from the sanction of the Law It bound only unto Obedience as all Laws with Penalties do before their transgression But 3. On the committing of sin and it is so with every one that is guilty of sin Man came under an actual obligation unto punishment This is no more questionable than whether at first he was under an Obligation unto Obedience But then the Question is whether the first Intention and Obligation of the Law unto Obedience doth cease to affect the sinner or continue so as at the same time to oblige him unto Obedience and Punishment both its Powers being in act towards him And hereunto I say 1. Had the
acquit the sinner upon his tryal But pardon on a juridical tryal on what consideration soever it be granted gives no right nor title unto any favor benefit or priviledge but only meer deliverance It is one thing to be acquitted before the Throne of a King of Crimes laid unto the charge of any Man which may be done by clemency or on other considerations another to be made his Son by Adoption and Heir unto his Kingdom And these things are represented unto us in the Scripture as distinct and depending on distinct causes So are they in the Vision concerning Joshua the High Priest Zech. 3.4 5 And he answered and spake unto those that stood before him saying Take away the filthy garments from him And unto him he said Behold I have caused thine iniquity to pass from thee and I will cloath thee with change of rayment And I said Let them set a fair Miter upon his Head so they set a fair Miter on his Head and cloathed him with garments It hath been generally granted That we have here a Representation of the Justification of a sinner before God And the taking away of filthy garments is expounded by the passing away of iniquity When a Mans filthy garments are taken away he is no more defiled with them but he is not thereby cloathed This is an additional grace and favor thereunto namely to be cloathed with change of garments And what this rayment is is declared Isa. 61.10 He hath cloathed me with the garments of Salvation he hath covered me with the robe of Righteousness which the Apostle alludes unto Phil. 3.9 Wherefore these things are distinct namely the taking away of the filthy garments and the cloathing of us with change of rayment or the pardon of sin and the robe of Righteousness by the one are we freed from Condemnation by the other have we right unto Salvation And the same is in like manner represented Ezek. 16.6 7 8 9 10 11 12. This place I had formerly urged to this purpose about Communion with God p. 187. which Mr. Hotch in his usual manner attempts to answer And to omit his reviling expressions with the crude unproved assertion of his own conceits his answer is That by the change of rayment mentioned in the Prophet our own personal righteousness is intended For he acknowledgeth that our Justification before God is here represented And so also he expounds the place produced in the confirmation of the Exposition given Isai. 61.10 where this change of rayment is called The garments of Salvation and the robe of Righteousness and thereon affirms That our Righteousness it self before God is our Personal Righteousness p. 203. That is in our Justification before him which is the only thing in question To all which Presumptions I shall oppose only the testimony of the same Prophet which he may consider at his leisure and which at one time or other he will subscribe unto Chap. 64.6 We are all as an unclean thing and all our Righteousnesses are as filthy rags He who can make garments of Salvation and robes of Righteousness of these filthy rags hath a skill in composing Spiritual Vestments that I am not acquainted withal What remains in the Chapter wherein this Answer is given unto that testimony of the Scripture I shall take no notice of it being after his accustomed manner only a perverse wresting of my words unto such a sense as may seem to countenance him in casting a reproach upon my self and others There is therefore no force in the comparing of these things unto life and death natural which are immediately opposed So that he who is not dead is alive and he who is alive is not dead there being no distinct state between that of life and death For these things being of different natures the comparison between them is no way argumentative Though it may be so in things natural it is otherwise in things Moral and Political where a proper Representation of Justification may be taken as it is forensick If it were so that there is no difference between being acquitted of a crime at the Bar of a Judge and a Right unto a Kingdom nor different state between these things it would prove that there is no intermediate estate between being pardoned and having a Right unto the Heavenly Inheritance But this is a fond imagination It is true That Right unto Eternal Life doth succeed unto freedom from the guilt of Eternal Death That they may receive forgiveness of sins and an inheritance among them that are sanctified But it doth not so do out of a necessity in the nature of the things themselves but only in the free constitution of God Believers have the pardon of sin and an immediate Right and Title unto the favor of God the Adoption of Sons and Eternal Life But there is another state in the nature of the things themselves and this might have been so actually had it so seemed good unto God For who sees not that there is a Status or Conditio Personae wherein he is neither under the guilt of Condemnation nor hath an immediate Right and Title unto Glory in the way of Inheritance God might have pardoned Men all their sins past and placed them in a state and condition of seeking Righteousness for the future by the Works of the Law that so they might have lived For this would answer the original state of Adam But God hath not done so true but whereas he might have done so it is evident that the disposal of Men into this state and condition of Right unto Life and Salvation doth not depend on nor proceed from the pardon of sin but hath another cause which is the Imputation of the Righteousness of Christ unto us as he fulfilled the Law for us And in truth this is the opinion of the most of our Adversaries in this cause For they do contend that over and above the remission of sin which some of them say is absolute without any respect unto the merit or satisfaction of Christ others refer it unto them they all contend that there is moreover a Righteousness of Works required unto our Justification only they say this is our own incomplete imperfect Righteousness imputed unto us as if it were perfect that is for what it is not and not the Righteousness of Christ imputed unto us for what it is From what hath been discoursed it is evident that unto our Justification before God is required Not only that we be freed from the damnatory sentence of the Law which we are by the pardon of sin but moreover that the Righteousness of the Law be fulfilled in us or that we have a Righteousness answering the Obedience that the Law requires whereon our acceptance with God through the riches of his Grace and our Title unto the heavenly Inheritance do depend This we have not in and of our selves nor can attain unto as hath been proved Wherefore the perfect Obedience and
Righteousness of Christ is imputed unto us or in the sight of God we can never be Justified Nor are the cavilling Objections of the Socinians and those that follow them of any force against the Truth herein They tell us that the Righteousness of Christ can be imputed but unto one if unto any For who can suppose that the same Righteousness of One should become the Righteousness of many even of all that believe Besides he performed not all the Duties that are required of us in all our Relations he being never placed in them These things I say are both foolish and impious destructive unto the whole Gospel For all things here depend on the Ordination of God It is his Ordinance that as through the offence of One many are dead so his Grace and the Gift of Grace through one man Christ Jesus hath abounded unto many and as by the Offence of one Judgment came upon all men unto Condemnation so by the Righteousness of One the free Gift came upon all unto the Righteousness of life and by the Obedience of One many are made Righteous as the Apostle argues Rom. 5. For God sent his own Son in the likeness of sinful flesh and for sin that the Righteousness of the Law might be fulfilled in us Rom. 8.3 4. For he was the End of the Law the whole End of it for Righteousness unto them that do believe Chap. 10.4 This is the Appointment of the Wisdom Righteousness and Grace of God that the whole Righteousness and Obedience of Christ should be accepted as our compleat Righteousness before him imputed unto us by his Grace and applied unto us or made ours through believing and consequently unto all that believe And if the actual Sin of Adam be imputed unto us all who derive our Nature from him unto Condemnation though he sinned not in our Circumstances and Relations is it strange that the actual Obedience of Christ should be imputed unto them who derive a Spiritual Nature from him unto the Justification of life Besides both the Satisfaction and Obedience of Christ as relating unto his person were in some sense infinite that is of an infinite Value and so cannot be considered in Parts as though one Part of it were imputed unto one and another unto another but the whole is imputed unto every one that doth believe And if the Israelites could say that David was worth ten thousand of them 2 Sam. 21.3 we may well allow the Lord Christ and so what he did and suffered to be more than us all and all that we can do and suffer There are also sundry other mistakes that concur unto that part of the Charge against the Imputation of the Righteousness of Christ unto us which we have now considered I say of his Righteousness for the Apostle in this case useth those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness and Obedience as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Rom. 5.18 19. such are those that Remission of Sin and Justification are the same or that Justification consisteth only in the Remission of Sin that Faith it self as our Act and Duty being it is the Condition of the Covenant is imputed unto us for Righteousness or that we have a personal inherent Righteousness of our own that one way or other is our Righteousness before God unto Justification either a Condition it is or a Disposition unto it or hath a congruity in deserving the Grace of Justification or a down-right merit of Condignity thereof For all these are but various expressions of the same thing according unto the Variety of the Conceptions of the Minds of men about it But they have been all considered and removed in our precedent Discourses To close this Argument and our Vindication of it and therewithal to obviate an Objection I do acknowledg that our Blessedness and life eternal is in the Scripture oftimes ascribed unto the death of Christ But it is so 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the principal Cause of the whole and as that without which no imputation of Obedience could have justified us for the Penalty of the Law was indispensibly to be undergone 2. It is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not exclusively unto all Obedience whereof mention is made in other Places but as that whereunto it is inseparably conjoyned Christus in vita passivam habuit actionem in morte passionem activam sustinuit dum salutem operaretur in medio terrae Bernard And so it is also ascribed unto his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto Evidence and Manifestation But the Death of Christ exclusively as unto his Obedience is no where asserted as the Cause of eternal life comprizing that exceeding Weight of Glory wherewith it is accompanied Hitherto we have treated of and Vindicated the Imputation of the Active Obedience of Christ unto us as the Truth of it was deduced from the preceding Argument about the Obligation of the Law of Creation I shall now briefly confirm it with other Reasons and Testimonies 1. That which Christ the Mediator and Surety of the Covenant did do in Obedience unto God in the discharge and Performance of his Office that he did for us and that is imputed unto us This hath been proved already and it hath too great an Evidence of Truth to be denied He was born to us given to us Isa. 9.6 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us Rom. 8.3 4. Whatever is spoken of the Grace Love and Purpose of God in sending or giving his Son or of the Love Grace and Condescention of the Son in coming and undertaking of the Work of Redemption designed unto him or of the Office it self of a Mediator or Surety gives Testimony unto this Assertion Yea it is the Fundamental Principle of the Gospel and of the Faith of all that truly believe As for those by whom the Divine Person and Satisfaction of Christ are denied whereby they evert the whole Work of his Mediation we do not at present consider them Wherefore what he so did is to be enquired into And 1. The Lord Christ our Mediator and Surety was in his Humane Nature made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law Gal. 4.1 That he was not so for himself by the necessity of his Condition we have proved before It was therefore for us But as made under the Law he yielded Obedience unto it this therefore was for us and is imputed unto us The exception of the Socinians that it is the Judicial Law only that is intended is too frivolous to be insisted on For he was made under that Law whose Curse we are delivered from And if we are delivered only from the Curse of the Law of Moses wherein they contend that there
have proved and they were so in him who learned obedience by the things that he suffered Heb. 5.8 2. In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 19. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 18. are the same Obedience and Righteousness By the Righteousness of One and by the Obedience of One are the same But suffering as suffering is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Righteousness For if it were then every one that suffers what is due to him should be righteous and so be justified even the Devil himself 3 The Righteousness and Obedience here intended are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the offence By the offence of One But the offence intended was an actual Transgression of the Law so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fall from or a fall in the Course of Obedience Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Righteousness must be an actual Obedience unto the Commands of the Law or the force of the Apostles Reasoning and Antithesis cannot be understood 4. Particularly it is such an Obedience as is opposed unto the disobedience of Adam One man's Disobedience one man's Obedience But the disobedience of Adam was an actual Transgression of the Law and therefore the Obedience of Christ here intended was his active Obedience unto the Law which is that we plead for And I shall not at present farther pursue the Argument because the force of it in the confirmation of the Truth contended for will be included in those that follow CHAP. XIII The nature of Justification proved from the difference of the Covenants THat which we plead in the third place unto our Purpose is the Difference between the two Covenants And herein it may be observed 1. That by the two Covenants I understand those which were absolutely given unto the whole Church and were all to bring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto a compleat and perfect State that is the Covenant of Works or the Law of our Creation as it was given unto us with Promises and Threatnings or Rewards and Punishments annexed unto it and the Covenant of Grace revealed and proposed in the first Promise As unto the Covenant of Sinai and the New Testament as actually confirmed in the Death of Christ with all the Spiritual Priviledges thence emerging and the differences between them they belong not unto our present Argument 2. The whole intire Nature of the Covenant of Works consisted in this That upon our personal obedience according unto the Law and Rule of it we should be accepted with God and rewarded with him Herein the essence of it did consist And whatever Covenant proceedeth on these terms or hath the nature of them in it however it may be varied with Additions or Alterations is the same Covenant still and not another As in the Renovation of the Promise wherein the Essence of the Covenant of Grace was contained God did oft-times make other Additions unto it as unto Abraham and David yet was it still the same Covenant for the substance of it and not another so whatever Variations may be made in or Additions unto the Dispensation of the first Covenant so long as this Rule is retained Do this and live it is still the same Covenant for the Substance and Essence of it 3. Hence two things belonged unto this Covenant 1. That all things were transacted immediately between God and Man There was no Mediator in it no one to undertake any thing either on the part of God or Man between them For the whole depending on every ones Personal obedience there was no place for a Mediator 2. That nothing but perfect sinless obedience would be accepted with God or preserve the Covenant in its Primitive state and condition There was nothing in it as to pardon of sin no provision for any defect in Personal obedience 4. Wherefore this Covenant being once established between God and Man there could be no new Covenant made unless the Essential Form of it were of another nature namely that our own Personal obedience be not the rule and cause of our Acceptation and Justification before God For whil'st this is so as was before observed the Covenant is still the same however the Dispensation of it may be reformed or reduced to suit unto our present state and condition What Grace soever might be introduced into it that could not be so which excluded all Works from being the cause of our Justification But if a new Covenant be made such Grace must be provided as is absolutely inconsistent with any Works of ours as unto the first ends of the Covenant as the Apostle declares Rom. 11.6 5. Wherefore the Covenant of Grace supposing it a new real absolute Covenant and not a Reformation of the Dispensation of the old or a Reduction of it unto the use of our present condition as some imagine it to be must differ in the Essence Substance and Nature of it from that first Covenant of Works And this it cannot do if we are to be justified before God on our Personal obedience wherein the essence of the first Covenant consisted If then the Righteousness wherewith we are justified before God be our own our own Personal Righteousness we are yet under the first Covenant and no other 6. But things in the new Covenant are indeed quite otherwise For 1. it is of Grace which wholly excludes Works that is so of Grace as that our own works are not the means of Justification before God as in the places before alledged 2. It hath a Mediator and Surety which is built alone on this Supposition That what we cannot do in our selves which was originally required of us and what the Law of the first Covenant cannot inable us to perform that should be performed for us by our Mediator and Surety And if this be not included in the very first notion of a Mediator and Surety yet it is in that of a Mediator or Surety that doth voluntarily interpose himself upon an open acknowledgment that those for whom he undertakes were utterly insufficient to perform what was required of them on which Supposition all the Truth of the Scripture doth depend It is one of the very first notions of Christian Religion that the Lord Christ was given to us born to us that he came as a Mediator to do for us what we could not do for our selves and not meerly to suffer what we had deserved And here instead of our own Righteousness we have the Righteousness of God instead of being righteous in our selves before God he is the Lord our Righteousness And nothing but a Righteousness of another kind and nature unto Justification before God could constitute another Covenant Wherefore the Righteousness whereby we are justified is the Righteousness of Christ imputed unto us or we are still under the Law under the Covenant of Works It will be said that our Personal obedience is by none asserted to be the Righteousness wherewith we are justified before God in the
with a pretence of propriety and accuracy CHAP. XVII Testimonies out of the Evangelists considered THe Reasons why the Doctrine of Justification by the Imputation of the Righteousness of Christ is more fully and clearly delivered in the following Writings of the New Testament than it is in those of the Evangelists who wrote the History of the Life and Death of Christ have been before declared But yet in them also it is sufficiently attested as unto the state of the Church before the Death and Resurrection of Christ which is represented in them Some few of the many Testimonies which may be pleaded out of their Writings unto that purpose I shall consider 1. The principal design of our Blessed Saviours Sermon especially that part of it which is Recorded Matth. 5. is to declare the true nature of Righteousness before God The Scribes and Pharisees from a Bondage unto whose Doctrines he designed to vindicate the Consciences of those that heard him placed all our Righteousness before God in the Works of the Law or Mens own obedience thereunto This they taught the People and hereon they justified themselves as he chargeth them Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God As in this Sermon he makes it evident And all those who were under their conduct did seek to establish their own Righteousness as it were by the works of the Law Rom. 9.33 Chap. 10.3 But yet were they convinced in their own Consciences that they could not attain unto the Law of Righteousness or unto that perfection of obedience which the Law did require Yet would they not forego their proud fond imagination of Justification by their own Righteousness but as the manner of all Men is in the same case sought out other inventions to relieve them against their convictions For unto this end they corrupted the whole Law by their false glosses and interpretations to bring down and debase the sense of it unto what they boasted in themselves to perform So doth he in whom our Saviour gives an instance of the principle and practice of the whole Society by way of a Parable Luk. 18.10 11 12. And so the young Man affirmed That he had kept the whole Law from his youth namely in their sense Matth. 19.20 To root out this pernicious Error out of the Church our Lord Jesus Christ in many instances gives the true spiritual Sense and intention of the Law manifesting what the Righteousness is which the Law requires and on what terms a Man may be justified thereby And among sundry others to the same purpose two things he evidently declares 1. That the Law in its Precepts and Prohibitions had regard unto the regulation of the heart with all its first motions and actings For he asserts that the inmost thoughts of the heart and the first motions of concupiscence therein though not consented unto much less actually accomplished in the outward deeds of sin and all the occasions leading unto them are directly forbidden in the Law This he doth in his holy Exposition of the Seventh Commandment Ver. 27 28 29 30. 2. He declares the penalty of the Law on the least sin to be Hell fire in his Assertion of causless anger to be forbidden in the Sixth Commandment If Men would but try themselves by these Rules and others there given by our Saviour it would it may be take them off from boasting in their own Righteousness and Justification thereby But as it was then so is it now also the most of them who would maintain a Justification by Works do attempt to corrupt the sense of the Law and accommodate it unto their own practice The Reader may see an eminent demonstration hereof in a late excellent Treatise whose title is The Practical Divinity of the Papists discovered to be destructive of Christianity and Mens souls The Spirituality of the Law with the severity of its Sanction extending it self unto the least and most imperceptible motions of sin in the heart are not believed or not aright considered by them who plead for Justification by Works in any sense Wherefore the principal design of the Sermon of our Saviour is as to declare what is the nature of that obedience which God requireth by the Law so to prepare the minds of his Disciples to seek after another Righteousness which in the cause and means of it was not yet plainly to be declared although many of them being prepared by the Ministery of John did hunger and thirst after it But he sufficiently intimates wherein it did consist in that he affirms of himself That he came to fulfil the Law Ver. 17. What he came for that he was sent for for as he was sent and not for himself He was born to us given unto us This was to fulfil the Law that so the Righteousness of it might he fulfilled in us And if we our selves cannot fulfil the Law in the proper sense of its commands which yet is not to be abolished but established as our Saviour declares if we cannot avoid the Curse and Penalty of it upon its transgression And if he came to fulfil it for us all which are declared by himself then is his Righteousness even which he wrought for us in fulfilling the Law the Righteousness wherewith we are justified before God And whereas here is a twofold Righteousness proposed unto us one in the fulfilling of the Law by Christ the other in our own perfect obedience unto the Law as the sense of it is by him declared and other middle Righteousness between them there is none it is left unto the Consciences of convinced sinners whether of these they will adhere and trust unto And their direction herein is the principal design we ought to have in the declaration of this Doctrine I shall pass by all those places wherein the foundations of this Doctrine are surely laid because it is not expresly mentioned in them But such they are as in their proper Interpretation do necessarily infer it Of this kind are they all wherein the Lord Christ is said to die for us or in our stead to lay down his life a ransom for us or in our stead and the like but I shall pass them by because I will not digress at all from the present Argument But the Representation made by our Saviour himself of the way and means whereon and whereby Men come to be justified before God in the Parable of the Pharisee and the Publican is a guide unto all Men who have the same design with them Luk. 18.9 10 11 12 13 14. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others Two Men went up unto the Temple to pray the one a Pharisee and the other a Publican The Pharisee stood and prayed thus with himself God I thank thee that I am not as other
men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tithes of all that I possess And the Publican standing afar off would not lift up so much as his eyes unto Heaven but smote upon his Brest saying God be merciful unto me a sinner I tell you that this Man went down unto his house justified rather then the other For every one that exalteth himself shall be abased and every one that humbleth himself shall be exalted That the design of our Saviour herein was to represent the way of our Justification before God is evident 1. From the description given of the persons whom he reflected on V. 9. They were such as trusted in themselves that they were righteous or That they had a Personal Righteousness of their own before God 2. From the general rule wherewith he confirms the judgment he had given concerning the persons described Every one that exalteth himself shall be abased Ver. 14. And he that abaseth himself shall be exalted As this is applied unto the Pharisee and the Prayer that is ascribed unto him it declares plainly That every plea of our own works as unto our Justification before God under any consideration is a self exaltation which God despiseth and as applied unto the Publican that a sense of sin is the only preparation on our part for acceptance with him on believing Wherefore both the persons are represented As seeking to be justified for so our Saviour expresseth the issue of their address unto God for that purpose the one was justified the other was not The Plea of the Pharisee unto this end consists of two parts 1. That he had fulfilled the condition whereon he might be justified He makes no mention of any merit either of congruity or condignity Only whereas there were two parts of Gods Covenant then with the Church the one with respect unto the Moral the other with respect unto the Ceremonial Law he pleads the observation of the condition of it in both parts which he sheweth in instances of both kinds only he adds the way that he took to further him in this obedience somewhat beyond what was injoyned namely That he fasted twice in the week For when Men begin to seek for Righteousness and Justification by Works they quickly think their best reserve lies in doing something extraordinary more then other Men and more indeed then is required of them This brought forth all the Pharisaical Austerities in the Papacy Nor can it be said That all this signified nothing because he was an Hypocrite and a Boaster for it will be replied That it should seem all are so who seek for Justification by Works For our Saviour only represents one that doth so neither are these things laid in Bar against his Justification but only that he exalted himself in trusting unto his own Righteousness 2. In an ascription of all that he did unto God God I thank thee Although he did all this yet he owned the aid and assistance of God by his Grace in it all He esteemed himself much to differ from other Men but ascribed it not unto himself that so he did All the Righteousness and Holiness which he laid claim unto he ascribed unto the benignity and goodness of God Wherefore he neither pleaded any merit in his Works nor any Works performed in his own strength without the aid of Grace All that he pretends is That by the Grace of God he had fulfilled the Condition of the Covenant and thereon expected to be justified And what ever words Men shall be pleased to make use of in their Vocal Prayers God interprets their minds according to what they trust in as unto their Justication before him And if some Men will be true unto their own Principles this is the Prayer which Mutatis mutandis they ought to make If it be said that it is charged on this Pharisee that he trusted in himself and despised others for which he was rejected I answer 1. This charge respects not the mind of the person but the genius and tendency of the opinion The Perswasion of Justification by Works includes in it a contempt of other means For if Abraham had been justified by Works he should have had whereof to glory 2. Those whom he despised were such as placed their whole trust in Grace and Mercy as this Publican It were to be wished that all others of the same mind did not so also The issue is with this person That he was not justified neither shall any one ever be so on the account of his own Personal Righteousness For our Saviour hath told us That when we have done all that is when we have the testimony of our Consciences unto the integrity of our obedience instead of pleading it unto our Justification we should say that is really judge and profess that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable servants Luk. 17.10 As the Apostle speaks I know nothing by my self yet am I not thereby justified 1 Cor. 4.4 And he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath nothing to trust unto but his service will be cast out of the presence of God Matth. 25.30 Wherefore on the best of our obedience to confess our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confess that after all in our selves we deserve to be cast out of the presence of God In opposition hereunto the state and prayer of the Publican under the same design of seeking Justification before God are expressed And the outward acts of his Person are mentioned as representing and expressive of the inward frame of his mind He stood afar off he did not so much as lift up his eyes he smote upon his brest All of them represent a person desponding yea despairing in himself This is the nature this is the effect of that conviction of sin which we before asserted to be antecedently necessary unto Justification Displicency sorrow sense of danger fear of wrath all are present with him In brief he declares himself guilty before God and his mouth stopped as unto any apology or excuse And his prayer is a sincere application of his Soul unto sovereign Grace and Mercy for a deliverance out of the condition wherein he was by reason of the guilt of sin And in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is respect had unto a propitiation In the whole of his address there is contained 1. Self-condemnation and abhorrency 2. Displicency and sorrow for sin 3. An universal Renuntiation of all Works of his own as any conditions of his Justification 4. An acknowledgment of his sin guilt and misery And this is all that on our part is required unto Justification before God excepting that Faith whereby we apply our selves unto him for deliverance Some make a weak attempt from hence to prove that Justification consists wholly in the remission of sin because on the prayer of the Publican for Mercy and Pardon he is said to be
purpose in this Evangelist the sum of the Doctrine declared by him is That the Lord Jesus Christ was the Lamb of God which takes away the sins of the World that is by the sacrifice of himself wherein he answered and fulfilled all the typical sacrifices of the Law That unto this end he sanctified himself that those who believe might be sanctified or perfected for ever by his own offering of himself That in the Gospel he is proposed as lifted up and crucified for us is bearing all our sins on his Body on the Tree That by Faith 〈◊〉 him we have adoption justification freedom from judgment and condemnation with a right and title unto Eternal Life That those who believe not are condemned already because they believe not on the Son of God and as he elswhere expresseth it make God a lier in that they believe not his Testimony namely That he hath given unto us Eternal Life and that this life is in his Son Nor doth he any where make mention of any other means cause or condition of Justification on our part but Faith only though he aboundeth in Precepts unto Believers for Love and keeping the commands of Christ. And this Faith is the receiving of Christ in the sense newly declared And this is the substance of the Christian Faith in this matter which oft-times we rather obscure then illustrate by debating the consideration of any thing in our Justification but the Grace and Love of God the Person and Mediation of Christ with Faith in them CHAP. XVIII The nature of Justification as declared in the Epistles of S. Paul in that unto the Romans especially Chap. 3. THat the way and manner of our Justification before God with all the Causes and Means of it are designedly declared by the Apostle in the Epistle unto the Romans Chap. 3.4 5. as also vindicated from Objections so as to render his discourse thereon the proper Seat of this Doctrine and whence it is principally to be learned cannot modestly be denied The late exceptions of some That this Doctrine of Justification by Faith without Works is found only in the Writings of S. Paul and that his Writings are obscure and intricate are both false and scandalous to Christian Religion so as that in this place we shall not afford them the least consideration He wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was moved by the Holy Ghost And as all the matter delivered by him was sacred Truth which immediately requires our Faith and Obedience so the way and manner wherein he declared it was such as the Holy Ghost judged most expedient for the edification of the Church And as he said himself with confidence That if the Gospel which he Preached and as it was Preached by him though accounted by them foolishness was hid so as that they could not understand nor comprehend the Mystery of it it was hid unto them that are lost so we may say That if what he delivereth in particular concerning our Justification before God seems obscure difficult or perplexed unto us it is from our prejudices corrupt affections or weakness of understanding at best not able to comprehend the glory of this Mystery of the Grace of God in Christ and not from any defect in his way and manner of the Revelation of it Rejecting therefore all such perverse insinuations in a due sense of our own weakness and acknowledgment that at best we know but in part we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God as by him declared in those Chapters of his glorious Epistle to the Romans and I shall do it with all briefness possible so as not on this occasion to repeat what hath been already spoken or to anticipate what may be spoken in place more convenient The first thing he doth is to prove all men to be under sin and to be guilty before God This he giveth as the conclusion of his preceding discourse from Chap. 1.18 or what he had evidently evinced thereby Chap. 3. ver 19 23. Hereon an inquiry doth arise how any of them come to be justified before God And whereas Justification is a sentence upon the consideration of a Righteousness his grand inquiry is what that Righteousness is on the consideration whereof a Man may be so justified And concerning this he affirms expresly that it is not the Righteousness of the Law nor of the Works of it whereby what he doth intend hath been in part before declared and will be further manifested in the proofs of our discourse Wherefore in general he declares that the Righteousness whereby we are justified is the Righteousness of God in opposition unto any Righteousness of our own Chap. 1.17 Chap. 3.21 22. And he describes this Righteousness of God by three properties 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Law Ver. 21. separated in all its concerns from the Law not attainable by it nor any works of it which they have no influence into It is neither our obedience unto the Law nor attainable thereby Nor can any expression more separate and exclude the Works of Obedience unto the Law from any concernment in it then this doth Wherefore what ever is or can be performed by our selves in obedience unto the Law is rejected from any interest in this Righteousness of God or the procurement of it to be made ours 2. That yet it is witnessed unto by the Law Ver. 21. The Law and the Prophets The Apostle by this distinction of the Books of the Old Testament into the Law and the Prophets manifests that by the Law he understands the Books of Moses and in them Testimony is given unto this Righteousness of God four ways 1. By a declaration of the causes of the necessity of it unto our Justification This is done in the account given of our Apostasie from God of the loss of his Image and the state of sin that insued thereon For hereby an end was put unto all possibility and hope of acceptance with God by our own Personal Righteousness By the entrance of sin our own Righteousness went out of the World so that there must be another Righteousness prepared and approved of God and called The Righteousness of God in opposition unto our own or all Relation of Love and Favor between God and Man must cease for ever 2. In the way of recovery from this state generally declared in the first Promise of the Blessed Seed by whom this Righteousness of God was to be wrought and introduced for he alone was to make an end of sin and to bring in Everlasting Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.24 That Righteousness of God that should be the means of the Justification of the Church in all ages and under all dispensations 3. By stopping up the way unto any other Righteousness through the Threatnings of the Law and that Curse which every transgression of it was attended withal
Hereby it was plainly and fully declared that there must be such a Righteousness provided for our Justification before Men as would answer and remove that curse 4. In the Prefiguration and Representation of that only way and means whereby this Righteousness of God was to be wrought This it did in all its Sacrifices especially in the great Anniversary Sacrifice on the Day of Expiation wherein all the sins of the Church were laid on the Head of the Sacrifice and so carried away 3. He describes it by the only way of our participation of it the only means on our part of the communication of it unto us And this is by Faith alone The Righteousness of God which is by the Faith of Christ Jesus unto all and upon all them that believe for there is no difference Ver. 22. Faith in Christ Jesus is so the only way and means whereby this Righteousness of God comes upon us or is communicated unto us that it is so unto all that have this Faith and only unto them and that without difference on the consideration of any thing else besides And although Faith taken absolutely may be used in various senses yet as thus specified and limited the Faith of Christ Jesus or as he calls it the Faith that is in me Acts 26.18 It can intend nothing but the reception of him and trust in him as the Ordinance of God for Righteousness and Salvation This description of The Righteousness of God revealed in the Gospel which the Apostle asserts as the only means and cause of our Justification before God with the only way of its participation and communication unto us by the Faith of Christ Jesus fully confirms the truth we plead for For if the Righteousness wherewith we must be justified before God be not our own but the Righteousness of God as these things are directly opposed Phil. 3.9 And the only way whereby it comes upon us or we are made partakers of it is by the Faith of Jesus Christ then our own personal inherent Righteousness or Obedience hath no interest in our Justification before God which Argument is insoluble nor is the force of it to be waved by any distinctions whatever if we keep our hearts unto a due reverence of the Authority of God in his Word Having fully proved That no Men living have any Righteousness of their own whereby they may be justified but are all shut up under the guilt of sin and having declared That there is a Righteousness of God now fully revealed in the Gospel whereby alone we may be so leaving all Men in themselves unto their own lot In as much as all have sinned and come short of the glory of God he proceeds to declare the nature of our Justification before God in all the causes of it Ver. 24 25 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the Justifier of them that believe in Jesus Here it is that we may and ought if any where to expect the interest of our personal obedience under some qualification or other in our Justification to be declared For if it should be supposed which yet it cannot with any pretence of Reason that in the foregoing discourse the Apostle had excluded only the Works of the Law as absolutely perfect or as wrought in our own strength without the aid of Grace or as meritorious yet having generally excluded all Works from our Justification Ver. 20. Without distinction or limitation it might well be expected and ought to have been so that upon the full Declaration which he gives us of the nature and way of our Justification in all the causes of it he should have assigned the place and consideration which our own personal Righteousness had in our Justification before God the first or second or continuation of it somewhat or other or at least made some mention of it under the qualification of gracious sincere or Evangelical that it might not seem to be absolutely excluded It is plain the Apostle thought of no such thing nor was at all solicitous about any reflection that might be made on his Doctrine as though it overthrew the necessity of our own obedience Take in the consideration of the Apostles design with the circumstances of the context and the Argument from his utter silence about our own personal Righteousness in our Justification before God is unanswerable But this is not all we shall find in our progress that it is expresly and directly excluded by him All unprejudiced persons must needs think that no words could be used more express and emphatical to secure the whole of our Justification unto the Freegrace of God through the Blood or Mediation of Christ wherein it is Faith alone that gives us an interest than these used here by the Apostle And for my part I shall only say that I know not how to express my self in this matter in words and terms more express or significant of the conception of my mind And if we could all but subscribe the answer here given by the Apostle how by what means on what grounds or by what causes are we justified before God namely that we are justified freely by his Grace through the Redemption that is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his Blood c. There might be an end of this Controversie But the principal passages of this Testimony must be distinctly considered 1. The principal efficient cause is first expressed with a peculiar emphasis or the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified freely by his Grace God is the principal efficient cause of our Justification and his Grace is the only moving cause thereof I shall not stay upon the exception of those of the Roman Church namely that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Translation renders per gratiam Dei the internal inherent Grace of God which they make the formal cause of Justification is intended For they have nothing to prove it but that which overthrows it namely that it is added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely which were needless if it signifie the Free-grace or Favor of God For both these expressions gratis per gratiam freely by Grace are put together to give the greater emphasis unto this assertion wherein the whole of our Justification is vendicated unto the Free-grace of God So far as they are distinguishable the one denotes the principle from whence our Justification proceeds namely Grace and the other the manner of its operation it works freely Besides the Grace of God in this subject doth every where constantly signifie his goodness love and favor as hath been undeniably proved by many See Rom.
grace is added to secure Believers of the certainty of the effect It is that whereunto nothing is wanting unto our Justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the free grant of that Righteousness which is imputed unto us unto the Justification of life afterwards called the obedience of Christ. Be Men as wise and learned as they please it becomes us all to learn to think and speak of those Divine Mysteries from this Blessed Apostle who knew them better then we all and besides wrote by divine inspiration And it is marvellous unto me how Men can break through the fence that he hath made about the grace of God and obedience of Christ in the work of our Justification before God to introduce their our own Works of Obedience and to find a place for them therein But the design of Paul and some Men in declaring this point of our Justification before God seems to be very opposite and contrary His whole discourse is concerning the Grace of God the Death Blood and Obedience of Christ as if he could never sufficiently satisfie himself in the setting out and declaration of them without the least mention of any works or duties of our own or the least intimation of any use that they are of herein But all their pleas are for their own works and duties and they have invented as many terms to set them out by as the Holy Ghost hath used for the expression and declaration of the Grace of God Instead of the words of Wisdom before mentioned which the Holy Ghost hath taught wherewith he fills up his discourse theirs are filled with conditions preparatory dispositions merits causes and I know not what trappings for our own works For my part I shall chuse rather to learn of him and accommodate my conceptions and expressions of Gospel Mysteries and of this in especial concerning our Justification unto his who cannot deceive me than trust to any other conduct how specious soever its pretences may be 2. It is plain in this Verse that no more is required of any one unto Justification but that he receive the abundance of Grace and the gift of Righteousness For this is the description that the Apostle gives of those that are justified as unto any thing that on their part is required And as this excludes all Works of Righteousness which we do for by none of them do we receive the abundance of Grace and the gift of Righteousness so it doth also the imputation of Faith it self unto our Justification as it is an act and duty of our own For Faith is that whereby we receive the gift of Righteousness by which we are justified For it will not be denied but that we are justified by the gift of Righteousness or the Righteousness which is given unto us for by it have we right and title unto life But our Faith is not this gift for that which receiveth and that which is received are not the same 3. Where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding grace superabounding grace exerted in our Justification no more is required thereunto For how can it be said to abound yea to superabound not only to the freeing of us from condemnation but the giving of us a title unto life if in any thing it is to be supplied and eeked out by works and duties of our own The things intended do fill up these expressions although to some they are but an empty noise 4. There is a gift of Righteousness required unto our Justification which all must receive who are to be justified And all are justified who do receive it for they that receive it shall reign in life by Jesus Christ. And hence it follows 1. That the Righteousness whereby we are justified before God can be nothing of our own nothing inherent in us nothing performed by us For it is that which is freely given us and this donation is by imputation Blessed is the Man unto whom the Lord imputeth Righteousness Chap. 4.6 And by Faith we receive what is so given and imputed and otherwise we contribute nothing unto our participation of it This it is to be justified in the sense of the Apostle 2. It is such a Righteousness as gives right and title unto eternal life For they that receive it shall reign in life Wherefore it cannot consist in the pardon of sin alone For 1. the pardon of sin can in no tolerable sense be called the gift of Righteousness Pardon of sin is one thing and Righteousness another 2. Pardon of sin doth not give right and title unto eternal life It is true he whose sins are pardoned shall inherit eternal life but not meerly by vertue of that pardon but through the imputation of Righteousness which doth inseparably accompany it and is the ground of it The description which is here given of our Justification by Grace in opposition unto the condemnation that we were made liable unto by the sin of Adam and in exaltation above it as to the efficacy of Grace above that of the first sin in that thereby not one but all sins are forgiven and not only so but a right unto life eternal is communicated unto us is this That we receive the Grace of God and the gift of Righteousness which gives us a right unto life by Jesus Christ. But this is to be justified by the Imputation of the Righteousness of Christ received by Faith alone The conclusion of what hath been evinced in the management of the comparison insisted on is fully expressed and further confirmed Ver. 18 19. Ver. 18. Therefore as by the offence of one judgment came upon all Men unto condemnation even so by the Righteousness of one the free gift came upon all Men unto the Justification of life So we read the words By the offence of one the Greek Copies vary here Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Beza followeth and our Translation in the Margin by one offence most by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the offence of one and so afterwards as unto Righteousness but both are unto the same purpose For the one offence intended is the offence of one that is of Adam And the one Righteousness is the Righteousness of one Jesus Christ. The Introduction of this Assertion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of a Syllogistical inference declares what is here asserted to be the substance of the truth pleaded for And the comparison is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things have themselves after the same manner That which is affirmed on the one side is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sin or fall of one on all Men unto condemnation that is Judgment say we repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing Verse But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is guilt and that only By the sin of one all Men became guilty and were made obnoxious unto condemnation The guilt of it is imputed unto all Men. For no otherwise can it
he had declared v. 10. For we are his workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them And the force of his Reason which the causal Conjunction intimates the Introduction of consists in this That all good Works those concerning which he treats Evangelical Works are the Effects of the Grace of God in them that are in Christ Jesus and so are truly justified antecedently in order of nature unto them But that which he principally designed in these words was that which he is still mindful of wherever he treats of this Doctrine namely to obviate an Objection that he foresaw some would make against it and that is this If good Works be thus excluded from our Justification before God then of what use are they we may live as we list utterly neglect them and yet be justified And this very Objection do some men continue to manage with great vehemency against the same Doctrine We meet with nothing in this cause more frequently than that if our Justification before God be not of Works some way or other if they be not antecedaneously required thereunto if they are not a previous condition of it then there is no need of them Men may safely live in an utter neglect of all Obedience unto God And on this Theme men are very apt to enlarge themselves who otherwise give no great evidences of their own Evangelical Obedience To me it is marvellous that they heed not unto what party they make an Accession in the management of this Objection namely unto that of them who were the Adversaries of the Doctrine of Grace taught by the Apostle It must be elsewhere considered For the present I shall say no more but that if the answer here given by the Apostle be not satisfactory unto them if the Grounds and Reasons of the necessity and use of good Works here declared be not judged by them sufficient to establish them in their proper place and order I shall not esteem my self obliged to attempt their further satisfaction Phil. 3.8 9. Yea doubtless and I account all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and 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 is the last Testimony which I shall insist upon and although it be of great importance I shall be the more brief in the consideration of it because it hath been lately pleaded and vindicated by another whereunto I do not expect any tolerable reply For what hath since been attempted by one it is of no weight He is in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the things that I would observe from and concerning this Testimony may be reduced into the ensuing heads 1. That which the Apostle designs from the beginning of this Chapter and in these Verses in an especial manner to declare what it is on the account whereof we are accepted with God and have thereon cause to rejoyce This he fixeth in general in an interest in and participation of Christ by Faith in opposition unto all Legal Priviledges and advantages wherein the Jews whom he reflected upon did boast and rejoyce Rejoyce in Christ Jesus and have no confidence in the flesh Vers. 3. 2. He supposeth that unto that Acceptance before God wherein we are to Rejoyce there is a Righteousness necessary And to whatever it be is the sole ground of that acceptance And to give evidence hereunto 3. He declares that there is a twofold Righteousness that may be pleaded and trusted unto to this purpose 1. Our own Righteousness which is of the Law 2. That which is through the Faith of Christ the Righteousness which is of God by Faith These he asserts to be opposite and inconsistent as unto the end of our Justification and acceptance with God Not having mine own Righteousness but that which is c. And an intermediate Righteousness between these he acknowledgeth not 4. Placing the instance in himself he declares emphatically so as there is scarce a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehemency of Speech in all his Writings which of those it was that he adhered unto and placed his confidence in And in the handling of this Subject there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these namely of the Righteousness which is of God by Faith and the depression of the other or his own Righteousness As 1. This was the turning point whereon he and others had forsaken their Judaism and betaken themselves unto the Gospel This therefore was to be secured as the main instance wherein the greatest controversie that ever was in the world was debated So he expresseth it Gal. 2.15.16 We who are Jews by nature and not Sinners of the Gentiles knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law 2. Hereon there was great opposition made unto this Doctrine by the Jews in all places and in many of them the minds of multitudes were turned off from the Truth which the most are generally prone unto in this case and perverted from the simplicity of the Gospel This greatly affected his holy Soul and he takes notice of it in most of his Epistles 3. The weight of the Doctrine it self with that unwillingness which is in the minds of men by nature to embrace it as that which lays the axe to the root of all Spiritual Pride elation of Mind and Self-pleasing whatever whence innumerable Subterfuges have been and are sought out to avoid the efficacy of it and to keep the Souls of men from that universal resignation of themselves unto sovereign Grace in Christ which they have naturally such an aversation unto did also affect him 4. He had himself been a great Sinner in the days of his ignorance by a peculiar opposition unto Christ and the Gospel This he was deeply sensible of and therewithal of the excellency of the Grace of God and the Righteousness of Christ whereby he was delivered And men must have some experience of what he felt in himself as unto Sin and Grace before they can well understand his expressions about them 5. Hence it was that in many other places of his Writings but in this especially he treats of these things with a greater earnestness and vehemency of Spirit than ordinary Thus 1. On the part of Christ whom he would exalt he mentioneth not only the knowledg of him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellency of the knowledg of Christ Jesus my Lord with an Emphasis
Doctrine and that which would so easily solve this difficulty and answer this objection as both of them are by some pretended certainly neither his wisdom nor his care of the Church under the conduct of the infallible Spirit would have suffered him to omit this reply were it consistent with the truth which he had delivered But he is so far from any such Plea that when the most unavoidable occasion was administred unto it he not only waves any mention of it but in its stead affirms that which plainly evidenceth that he allowed not of it See Eph. 2.9 10. Having positively excluded Works from our Justification not of Works least any man should boast it being natural thereon to enquire to what end do Works serve or is there any necessity of them instead of a distinction of Works legal and Evangelical in order unto our Justification he asserts the necessity of the later on other Grounds Reasons and Motives manifesting that they were those in particular which he excluded as we have seen in the consideration of the place Wherefore that we may not forsake his pattern and example in the same cause seeing he was Wiser and Holier knew more of the mind of God and had more zeal for personal Righteousness and Holiness in the Church than we all if we are pressed a Thousand times with this objection we shall never seek to deliver our selves from it by answering that we allow these things to be the condition or causes of our Justification or the matter of our Righteousness before God seeing he would not so do Secondly we may observe that in his answer unto this objection whether expresly mentioned or tacitly obviated he insisteth not any where upon the common principle of moral Duties but on those motives and reasons of Holiness Obedience good works alone which are peculiar unto Believers For the question was not whether all mankind were obliged unto Obedience unto God and the Duties thereof of by the moral Law But whether there were an Obligation from the Gospel upon Believers unto Righteousness Holiness and good Works such as was suited to affect and constrain their minds unto them Nor will we admit of any other state of the question but this only whether upon the supposition of our gratuitous justification through the imputation of the Righteousness of Christ there are in the Gospel grounds reasons and motives making necessary and efficaciously influencing the minds of Believers unto Obedience and good Works for those who are not Believers we have nothing to do with them in this matter nor do plead that Evangelical grounds and motives are suited or effectual to work them unto Obedience yea we know the contrary and that they are apt both to despise them and abuse them See I Cor. 1.23 24. 2 Cor. 4.4 such persons are under the Law and there we leave them unto the Authority of God in the moral Law But that the Apostle doth confine his enquiry unto Believers is evident in every place wherein he maketh mention of it Rom. 6.2 3. How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were Baptized into Jesus Christ c. Eph. 2.10 For we are the workmanship of God created in Christ Jesus unto good Works Wherefore we shall not at all contend what cogency unto duties of Holiness there is in Gospel motives and reasons unto the minds of Vnbelievers whatever may be the truth in that case But what is their power force and efficacy towards them that truly believe Thirdly The answers which the Apostle returns positively unto this objection wherein he declares the necessity nature ends and use of Evangelical Righteousness and good Works are large and many comprehensive of a great part of the Doctrine of the Gospel I shall only mention the heads of some of them which are the same that we plead in the vindication of the same truth 1. He pleads the Ordination of God God hath before ordained that we should walk in them Eph. 2.10 God hath designed in the disposal of the order of the causes of Salvation that those who believe in Christ should live in walk in abound in good Works and all Duties of Obedience unto God To this end are Precepts Directions Motives and Encouragements every where multiplied in the Scripture Wherefore we say that good Works and that as they include the gradual progressive Renovation of our natures our growth and increase in grace with fruitfulness in our lives are necessary from the Ordination of God from his will and command And what need there any further dispute about the necessity of good Works among them that know what it is to believe or what respect there is in the Souls and Consciences of Believers unto the commands of God But what force say some is in this Command or Ordination of God when notwithstanding it and if we do not apply our selves unto Obedience we shall be justified by the Imputation of the Righteousness of Christ and so may be saved without them I say 1 As was before observed that it is Believers alone concerning whom this enquiry is made and there is none of them but will judge this a most unreasonable and senseless objection as that which ariseth from an utter ignorance of their state and relation unto God To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience as if they were all given in order unto their Justification is to consider neither what Faith is nor what it is to be a Believer nor what is the Relation that we stand in unto God by Faith in Christ Jesus nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained This is the Answer which the Apostle gives at large unto this Exception Rom. 6.2 3. 2 The whole fallacy of this Exception is 1 In separating the things that God hath made inseparable These are our Justification and our Sanctification To suppose that the one of these may be without the other is to overthrow the whole Gospel 2 In compounding those things that are distinct namely Justification and eternal actual Salvation the respect of Works and Obedience being not the same unto them both as hath been declared Wherefore this Imagination that the commands of God unto Duty However given and unto what ends soever are not equally obligatory unto the Consciences of Believers as if they were all given in order unto their Justification before God is an absurd figment and which all of them who are truly so defie Yea they have a greater power upon them than they could have if the Duties required in them were in order unto their Justification and so were antecedent thereunto For thereby they must be supposed to have their efficacy upon them before they truly believe For to say that a man may be a true Believer or truly
not able to preserve its station in the minds of men the Popish Doctrine of Justification must and will return upon the world with all the concomitants and consequences of it Whilst any knowledge of the Law or Gospel is continued amongst us the Consciences of men will at one time or other living or dying be really affected with a sense of sin as unto its guilt and danger Hence that Trouble and those Disquietments of mind will ensue as will force men be they never so unwilling to seek after some Relief and Satisfaction And what will not men attempt who are reduced to the condition expressed Micah 6.7 8. Wherefore in this case if the true and only relief of distressed Consciences of sinners who are weary and heavy laden be hid from their eyes if they have no apprehension of nor trust in that which alone they may oppose unto the sentence of the Law and interpose betweens Gods Justice and their Souls wherein they may take shelter from the storms of that wrath which abideth on them that believe not they will betake themselves unto any thing which confidently tenders them present ease and relief Hence many persons living all their days in an ignorance of the Righteousness of God are oftentimes on their sick Beds and in their dying hours proselyted unto a confidence in the ways of Rest and Peace which the Romanists impose upon them For such seasons of advantage do they wait for unto the Reputation as they suppose of their own Zeal in truth unto the scandal of Christian Religion But finding at any time the Consciences of men under disquietments and ignorant of or disbelieving that Heavenly relief which is provided in the Gospel they are ready with their Applications and Medicines having on them pretended Approbations of the experience of many Ages and an innumerable company of devout Souls in them Such is their Doctrine of Justification with the Addition of those other Ingredients of Confession Absolution Penances or Commutations Aids from Saints and Angels especially the blessed Virgin all warmed by the Fire of Purgatory and confidently Administred unto Persons sick of Ignorance Darkness and Sin And let none please themselves in the Contempt of these things If the truth concerning Evangelical Justification be once disbelieved among us or obliterated by any Artifices out of the minds of men unto these things at one time or other they must and will betake themselves For the new Schemes and Projections of Justification which some at present would supply us withal they are now way suited nor able to give Relief or Satisfaction unto a Conscience really troubled for Sin and seriously enquiring how it may have Rest and Peace with God I shall take the boldness therefore to say whoever be offended at it that if we lose the antient Doctrine of Justification through Faith in the Blood of Christ and the Imputation of his Righteousness unto us publick profession or Religion will quickly issue in Popery or Atheism or at least in what is the next door unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second principal Controversie is about the formal cause of Justification as it is expressed and stated by those of the Roman Church And under these terms some Protestant Divines have consented to debate the matter in difference I shall not interpose into a strife of words So the Romanists will call that which we enquire after Some of ours say the Righteousness of Christ imputed some the Imputation of the Righteousness of Christ is the formal cause of our Justification some that there is no formal cause of Justification but this is that which supplies the place and use of a formal cause which is the Righteousness of Christ. In none of these things will I concern my self though I judge what was mentioned in the last place to be most proper and significant The substance of the enquiry wherein alone we are concerned is what is that Righteousness whereby and wherewith a Believing sinner is justified before God or whereon he is accepted with God hath his sins pardoned is received into Grace and Favour and hath a Title given him unto the Heavenly Inheritance I shall no otherwise propose this enquiry as knowing that it contains the substance of what convinced sinners do look after in and by the Gospel And herein it is agreed by all the Socinians only excepted that the Procatarctical or procuring cause of the pardon of our sins and acceptance with God is the satisfaction and merit of Christ. Howbeit it cannot be denied but that some retaining the names of them do seem to renounce or disbelieve the things themselves But we need not to take any notice thereof until they are free more plainly to express their minds But as concerning the Righteousness it self enquired after there seems to be a difference among them who yet all deny it to be the Righteousness of Christ imputed unto us For those of the Roman Church plainly say that upon the infusion of an habit of Grace with the expulsion of sin and the Renovation of our natures thereby which they call the first Justification we are actually justified before God by our own works of Righteousness Hereon they dispute about the merit and satisfactoriness of those works with their condignity of the Reward of eternal life Others as the Socinians openly disclaim all merit in our works only some out of Reverence as I suppose unto the Antiquity of the word and under the shelter of the Ambiguity of its signification have faintly attempted an accommodation with it But in the substance of what they assent unto this purpose to the best of my understanding they are all agreed For what the Papists call Justitia Operum the Righteousness of works they call a personal inherent Evangelical Righteousness whereof we have spoken before And whereas the Papists say that this Righteousness of Works is not absolutely perfect nor in it self able to justifie us in the sight of God but owes all its worth and dignity unto this purpose unto the merit of Christ they affirm that this Evangelical Righteousness is the condition whereon we enjoy the Benefits of the Righteousness of Christ in the pardon of our sins and the acceptance of our Persons before God But as unto those who will acknowledge no other Righteousness wherewith we are justified before God the meaning is the same whether we say that on the Condition of this Righteousness we are made partakers of the Benefits of the Righteousness of Christ or that it is the Righteousness of Christ which makes this Righteousness of ours accepted with God But these things must afterwards more particularly be enquired into 3. The third Enquiry wherein there is not an Agreement in this matter is upon a supposition of a necessity that he who is to be justified should one way or other be interessed in the Righteousness of Christ what it is that on our part is required thereunto This some say to be Faith