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
3.9 2 Cor. 4.6 The nature of Faith thence declared Faith alone ascribes and gives this glory to God Order of the Acts of Faith or the method in believing Convictions previous thereunto Sincere assent unto all Divine Revelations Acts 26.27 The Proposal of the Gospel unto that end Rom. 10.11 12 13 c. 2 Cor. 3.18 State of Persons called to believe Justifying Faith doth not consist in any one single habit or act of the Mind or Will The nature of that assent which is the first Act of Faith Approbation of the Way of Salvation by Christ comprehensive of the special nature of justifying Faith What is included therein 1. A Renuntiation of all other ways Hos. 14.2 3. Jer. 3.23 Psal. 7.16 Rom. 10.3 2. Consent of the Will unto this Way Joh. 14.6 3. Acquiescency of the Heart in God 1 Pet. 1.21 Trust in God Faith described by Trust the Reason of it Nature and Object of this Trust inquired into A double consideration of special Mercy Whether Obedience be included in the nature of Faith or be of the essence of it A sincere purpose of Vniversal Obedience inseparable from Faith How Faith alone justifieth Repentance how required in and unto Justification How a condition of the New Covenant Perseverance in Obedience is so also Definitions of Faith Pag. 125. CHAP. III. Vse of Faith in Justification various Conceptions about it By whom asserted as the Instrument of it by whom denied In what sense it is affirmed so to be The expressions of the Scripture concerning the use of Faith in Justification what they are and how they are best explained By an Instrumental Cause Faith how the Instrument of God in Justification How the Instrument of them that do believe The use of Faith expressed in the Scripture by apprehending receiving declared by an Instrument Faith in what sense the condition of our Justification Signification of that Term whence to be Learned Pag. 146. CHAP. IV. The proper sense of these words Justification and to justifie considered Necessity thereof Latine derivation of Justification Some of the Antients deceived by it From Jus and Justum Justus filius who The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse and signification of it Places where it is used examined 2 Sam. 15.4 Deut. 21.5 Prov. 17.15 Isa. 5.23 Chap. 50.8 1 King 8.31 32. 2 Chro. 6.22 23. Psal. 82.3 Exod. 23.7 Isa. 53.11 Jere. 44.16 Dan. 12.3 The constant sense of the word evinced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse of it in other Authors to punish What it is in the New Testament Matth. 11.19 Chap. 12.37 Luk. 7.29 Chap. 10.29 Chap. 16.15 Chap. 18.14 Acts 13.38 39. Rom. 2.13 Chap. 3.4 Constantly used in a forensick sense Places seeming dubious vindicated Rom. 8.30 1 Cor. 6.11 Tit. 3.5 6 7. Revel 22.11 How often these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the New Testament Constant sense of this The same evinced from what is opposed unto it Isa. 50.8 Prov. 17.15 Rom. 5.16 18. Rom. 8.33 34. And the Declaration of it in Terms equivalent Rom. 4.6 7. Rom. 5.9 10. 2 Cor. 5.20 21. Matth. 1.21 Acts 13.39 Gal. 2.16 c. Justification in the Scripture proposed under a Juridical Scheam and of a forensick Title The Parts and Progress of it Instances from the whole Pag. 169. c. CHAP. V. Distinction of a First and Second Justification The whole Doctrine of the Roman Church concerning Justification grounded on this Distinction The First Justification the nature and causes of it according unto the Romanists The Second Justification what it is in their sense Solution of the seeming Difference between Paul and James falsly pretended by this Distinction The same Distinction received by the Socinians and others The latter termed by some the continuation of our Justification The Distinction disproved Justification considered either as unto its Essence or its Manifestation The Manifestation of it twofold initial and final Initial is either unto our selves or others No Second Justification hence insues Justification before God Legal and Evangelical Their distinct natures The Distinction mentioned derogatory to the Merit of Christ. More in it ascribed unto our selves then unto the Blood of Christ in our Justification The vanity of Disputations to this purpose All true Justification everthrown by this Distinction No countenance given unto this Justification in the Scripture The Second Justification not intended by the Apostle James Evil of Arbitrary Distinctions Our First Justification so described in the Scripture as to leave no room for a Second Of the Continuation of our Justification Whether it depend on Faith alone or our Personal Righteousness inquired Justification at once compleated in all Causes and Effects of it proved at large Believers upon their Justification obliged unto perfect Obedience The commanding Power of the Law constitutes the nature of Sin in them who are not obnoxious unto its curse Future Sins in what sense remitted at our First Justification The Continuation of Actual Pardon and thereby of a justified Estate on what it doth depend Continuation of Justification the act of God whereon it depends in that sense On our part it depends on Faith alone Nothing required hereunto but the Application of Righteousness imputed The Continuation of our Justification is before God That whereon the Continuation of our Justification depends pleadable before God This not our Personal Obedience proved 1. By the experience of all Believers 2. Testimonies of Scripture 3. Examples The Distinction mentioned rejected Pag. 189. CHAP. VI. Evangelical Personal Righteousness the nature and use of it Whether there be an Evangelical Justification on our Evangelical Righteousness inquired into How this is by some affirmed and applauded Evangelical Personal Righteousness asserted as the condition of our Legal Righteousness or the Pardon of Sin Opinion of the Socinians Personal Righteousness required in the Gospel Believers hence denominated Righteous Not with respect unto Righteousness habitual but actual only Inherent Righteousness the same with Sanctification or Holiness In what sense we may be said to be justified by Inherent Righteousness No Evangelical Justification on our Personal Righteousness The Imputation of the Righteousness of Christ doth not depend thereon None have this Righteousness but they are untecedently justified A charge before God in all Justification before God The Instrument of this charge the Law or the Gospel From neither of them can we be justified by this Personal Righteousness The Justification pretended needless and useless It hath not the nature of any Justification mentioned in the Scripture but is contrary to all that is so called Other Arguments to the same purpose Sentential Justification at the last day Nature of the last Judgment Who shall be then justified A Declaration of Righteousness and an Actual Admission unto Glory the whole of Justification at the last day The Argument that we are justified in this life in the same manner and on the same Grounds as we shall be judged at the last day
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
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
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
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
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
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
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
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
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
they found in many who yet do so assent unto the Truth But as we have shewed this is necessary unto Evangelical Justifying Faith and to suppose the contrary is to overthrow the order and use of the Law and Gospel with their mutual Relation unto one another in subserviency unto the design of God in the Salvation of Sinners 4. It is not a way of seeking Relief unto a convinced sinner whose mouth is stopped in that he is become guilty before God Such alone are capable Subjects of Justification and do or can seek after it in a due manner A meer Assent unto Divine Revelation is not peculiarly suited to give such persons Relief For it is that which brings them into that condition from whence they are to be relieved For the knowledge of sin is by the Law But Faith is a peculiar acting of the Soul for Deliverance 5. It is no more then what the Devils themselves may have and have as the Apostle James affirms For that Instance of their Believing one God proves that they believe also whatever this one God who is the first Essential Truth doth reveal to be true And it may consist with all manner of wickedness and without any Obedience and so make God a liar 1 Joh. 2.4 And it is no wonder if men deny us to be justified by Faith who know no other Faith but this 6. It no way answers the Descriptions that are given of justifying Faith in the Scripture Particularly it is by Faith as it is justifying that we are said to receive Christ Joh. 1.12 Col. 2.6 To receive the Promise the Word the Grace of God the Attonement Jam. 1.21 Joh. 3.33 Act. 2.41 chap. 11.1 Rom. 5.11 Heb. 11.17 To cleave unto God Deut. 4.4 Act. 11.23 And so in the Old Testament it is generally expressed by Trust and Hope Now none of these things are contained in a meer Assent unto the Truth but they require other actings of the Soul than what are peculiar unto the understanding only 7. It answers not the Experience of them that truly believe This all our Enquiries and Arguments in this matter must have respect unto For the sum of what we aim at is only to discover what they do who really believe unto the Justification of Life It is not what notions men may have hereof nor how they express their Conceptions how defensible they are against Objections by accuracy of Expressions and subtile Distinctions but only what we our selves do if we truly believe that we enquire after And although our Differences about it do argue the great imperfection of that state wherein we are so as that those who truly believe cannot agree what they do in their so doing which should give us a mutual tenderness and forbearance towards each other yet if men would attend unto their own Experience in the Application of their Souls unto God for the pardon of Sin and Righteousness to Life more than unto the notions which on various occasions their minds are influenced by or prepossessed withall many differences and unnecessary disputations about the nature of Justifying Faith would be prevented or prescinded I deny therefore that this general Assent unto the Truth how firm soever it be or what effects in the way of Duty or Obedience soever it may produce doth answer the Experience of any one true Believer as containing the entire Actings of his Soul towards God for pardon of sin and Justification 8. That Faith alone is Justifying which hath Justification actually accompanying of it For thence alone it hath that denomination To suppose a man to have Justifying Faith and not to be justified is to suppose a Contradiction Nor do we enquire after the nature of any other Faith but that whereby a Believer is actually justified But it is not so with all them in whom this Assent is found nor will those that plead for it allow that upon it alone any are immediately justified Wherefore it is sufficiently evident that there is somewhat more required unto Justifying Faith than a real Assent unto all Divine Revelations although we do give that Assent by the Faith whereby we are justified But on the other side it is supposed that by some the Object of Justifying Faith is so much restrained and the nature of it thereby determined unto such a peculiar Acting of the mind as compriseth not the whole of what is in the Scripture ascribed unto it So some have said that it is the pardon of our sins in particular that is the Object of Justifying Faith Faith therefore they make to be a full perswasion of the forgiveness of our sins through the Mediation of Christ or that what Christ did and suffered as our Mediator he did it for us in particular And a particular Application of especial mercy unto our own Souls and Consciences is hereby made the Essence of Faith Or to believe that our own sins are forgiven seems hereby to be the first and most proper Act of Justifying Faith Hence it would follow that whosoever doth not believe or hath not a firm perswasion of the forgiveness of his own sins in particular hath no saving Faith is no true Believer which is by no means to be admitted And if any have been or are of this Opinion I fear that they were in the asserting of it neglective of their own Experience Or it may be rather that they knew not how in their Experience all the other Actings of Faith wherein its Essence doth consist were included in this perswasion which in an especial manner they aimed at whereof we shall speak afterwards And there is no doubt unto me but that this which they propose Faith is suited unto aimeth at and doth ordinarily effect in true Believers who improve it and grow in its exercise in a due manner Many great Divines at the first Reformation did as the Lutherans generally yet do thus make the mercy of God in Christ and thereby the forgiveness of our own sins to be the proper Object of Justifying Faith as such whose Essence therefore they placed in a fiducial Trust in the Grace of God by Christ declared in the Promises with a certain unwavering Application of them unto our selves And I say with some confidence that those who endeavour not to attain hereunto either understand not the nature of Believing or are very neglective both of the Grace of God and of their own Peace That which enclined those great and holy Persons so to express themselves in this matter and to place the Essence of Faith in the highest Acting of it wherein yet they always included and supposed its other Acts was the state of the Consciences of men with whom they had to do Their Contest in this Article with the Roman Church was about the way and means whereby the Consciences of convinced troubled sinners might come to rest and peace with God For at that time they were no otherwise instructed but that these things were to be obtained not
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
Heb. 6.18 Who have fled for Refuge to lay hold on the hope set before us Prov. 18.10 Hence some have defined Faith to be perfugium animae the flight of the Soul unto Christ for Deliverance from Sin and Misery And much light is given unto the Understanding of the thing intended thereby For herein it is supposed that he who believeth is antecedently thereunto convinced of his lost condition and that if he abide therein he must perish eternally that he hath nothing of himself whereby he may be delivered from it that he must betake himself unto somewhat else for Relief that unto this end he considereth Christ as set before him and proposed unto him in the Promise of the Gospel that he judgeth this to be an holy a safe way for his Deliverance and Acceptance with God as that which hath the Characters of all Divine Excellencies upon it hereon he flyeth unto it for Refuge that is with diligence and speed that he perish not in his present Condition he betakes himself unto it by placing his whole Trust and Affiance thereon And the whole Nature of our Justification by Christ is better declared hereby unto the supernatural Sense and Experience of Believers than by an hundred Philosophical Disputations about it 5. The Terms and Notions by which it is expressed under the Old Testament are leaning on God Micah 3.11 or Christ Cant. 8.5 rolling or casting our selves and our burthen on the Lord Psal. 22.8 Psal. 37.5 The Wisdom of the Holy Ghost in which Expressions hath by some been prophanely derided Resting on God or in him 2 Chron. 14.11 Psal. 37.7 Cleaving unto the Lord Deut. 4.4 Acts 11.15 as also by Trusting Hoping and Waiting in Places innumerable And it may be observed that those who acted Faith as it is thus expressed do every where declare themselves to be lost hopeless helpless desolate poor Orphans whereon they place all their hope and expectation on God alone All that I would infer from these things is that the Faith whereby we believe unto the Justification of life or which is required of us in a way of Duty that we may be justified is such an Act of the whole Soul whereby convinced Sinners do wholly go out of themselves to rest upon God in Christ for Mercy Pardon Life Righteousness and Salvation with an acquiescency of Heart therein which is the whole of the Truth pleaded for CHAP. XVI The Truth pleaded farther confirmed by Testimonies of Scripture Jer. 23.6 THat which we now proceed unto is the consideration of those Express Testimonies of Scripture which are given unto the Truth pleaded for and especially of those places where the Doctrine of the Justification of Sinners is expresly and designedly handled From them it is that we must learn the Truth and into them must our Faith be resolved unto whose Authority all the arguings and Objections of men must give place By them is more light conveyed into the understandings of Believers than by the most subtle Disputations And it is a thing not without scandal to see among Protestants whole Books written about Justification wherein scarce one Testimony of Scripture is produced unless it be to find out Evasions from the force of them And in particular whereas the Apostle Paul hath most fully and expresly as he had the greatest occasion so to do declared and vindicated the Doctrine of Evangelical Justification not a few in what they write about it are so far from declaring their Thoughts and Faith concerning it out of his Writings as that they begin to reflect upon them as obscure and such as give occasion unto dangerous mistakes and unless as was said to answer and except against them upon their own corrupt Principles seldom or never make mention of them As though we were grown wiser than he or that Spirit whereby he was inspired guided acted in all that he wrote But there can be nothing more Alien from the genius of Christian Religion than for us not to endeavour humbly to learn the Mystery of the Grace of God herein in the Declaration of it made by him But the foundation of God standeth sure what course soever men shall be pleased to take into their Profession of Religion For the Testimonies which I shall produce and insist upon I desire the Reader to observe 1. That they are but some of the many that might be pleaded unto the same purpose 2. That those which have been or yet shall be alledged on particular occasions I shall wholly omit and such are most of them that are given unto this Truth in the Old Testament 3. That in the Exposition of them I shall with what diligence I can attend 1. Unto the Analogy of Faith that is the manifest scope and design of the Revelation of the Mind and will of God in the Scripture And that this is to exalt the Freedom and riches of his own Grace the Glory and Excellency of Christ and his Mediation to discover the woful lost forlorn condition of man by Sin to debase and depress every thing that is in and of our selves as to the attaining Life Righteousness and Salvation cannot be denied by any who have their senses exercised in the Scriptures 2. Unto the Experience of them that do believe with the condition of them who seek after Justification by Jesus Christ. In other things I hope the best helps and Rules of the interpretation of the Scripture shall not be neglected There is weight in this case deservedly laid on the name of the Lord Jesus Christ the Son of God as promised and given unto us namely the Lord our Righteousness Jer. 23.6 As the name Jehovah being given and ascribed unto him is a full indication of his Divine person so the addition of his being our Righteousness sufficiently declares that in and by him alone we have Righteousness or are made righteous So was he typed by Melchisedec as first the King of Righteousness then the King of Peace Heb. 7.2 For by his Righteousness alone have we Peace with God Some of the Socinians would evade this Testimony by observing that Righteousness in the Old Testament is used sometimes for Benignity Kindness and Mercy and so they suppose it may be here But the most of them avoiding the palpable absurdity of this imagination refer it to the Righteousness of God in deliverance and vindication of his people So Brennius briefly Ita vocatur quia Dominus per manum ejus judicium justitiam faciet Israeli But these are evasions of bold men who care not so they may say somewhat whether what they say be agreeable to the Analogy of Faith or the plain words of the Scripture Bellarmine who was more wary to give some appearance of Truth unto his answers first gives other reasons why he is called the Lord our Righteousness and then whether unawares or over-powered by the evidence of Truth grants that sense of the words which contains the whole of the cause we plead
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