obedience of one shal many be made righteous Hence it is argued that as by the imputation of Adams disobedience men are made formally sinners in like manner by the imputation of Christs righteousnesse men are made formally righteous To this I answere First that somewhat hath bin already delivered in this Discourse touching the sense and meaning of this Scripture as likewise touching the includencie and insufficiencie of this argument See Part 1. c. 21. Sect. 2.3 c. Secondly it is not here said that by the imputation of Adams disobedience men are made formally sinners but simply sinners that is either obnoxious to death and condemnation as Bishop Davenant (c) Certum est illam ipsamactualem inobedientiam nobis imputari ita ut per eam stemus damnati c. Bish Daven de Iusti Act. c. p. 363. with some others interpret and as the word sinner is often used in Scriptures d 1 Kin. 1.21 Pro. 6.29 Psal 109.7 c. or else sinners by propagation not imputation as Augustine e Proinde Apostolus cum illud peccatum ac mortem commemoraret quae ab uno in omnes propagatione transissent eum Principemposuit à quo propagatio generis humani sumpsit exordium August de Peccat Mer. Rem l. 1. c. 9. vi etiam c. 13. c. c. 15. Apostolus opponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adami non ut actionem actioni sed ut satisfactionem culpae ut remedium morbo Pareus de Iustic Christi Act â—et Pass p. 173. of old and Peter Martyr and Musculus of late with divers others as may be seene at large in their Commentaries upon this Scripture So that according to either of these interpretations of the word sinners here is neither little nor much for the imputation of Christs righteousnesse so much urged and contended for Thirdly neither doth the Apostle here oppose unto or compare the obedience of Christ with the disobedience of Adam as one act unto or with another but as satisfaction to and with the provocation or the remedie to and with the disease Otherwise he should make sinnes of omission to be no disobedience because omissions are no acts And Adams transgression did not only stand in the commission of evill but in the omission of that which was good also Therefore Fourthly by that obedience of Christ whereby it is here said that many are or shall be made righteous that is justified we cannot understand that righteousnesse of Christ which consists only in his obedience to the morall Law but that satisfactorie righteousnesse or obedience which he performed to that peculiar Law of Mediation which was imposed upon him and which chiefly consisted in his sufferings See for this what hath bin already laid down cap. 3. of this latter part Sect. 4. p. 45. And for this Exposition of the word obedience in this place there is as great a vote and voyce of Interpreters both ancient and moderne as for any one Scripture I know which hath the least degree of difficultie in it And for the most part they compare this place with that Philip. 2.8 where it is said of Christ that he humbled himselfe and became obedient unto death c. making both Scriptures to speake but of one and the same obedience Theophylact a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. in Rom. 5.19 Peter Martyr (b) Docat quodnam fuerat illud bonum quod per unum Christum Iesum salutem hominibus recuperavit Illud autem ait fuisse Christo obedientiam de qua scribens ad Philippenses c. P. Mart. ad Rom. 5.19 And a little after Quae verba docet id quod Apostolus ait per obedientiam Christi qua nostracausa mortem subiit c. Calvin (c) Quum pronunciat no Christi obedientia constitui justos hinc colligimus Christum eo quod Patri satisfecerit justitiam nobis comparasse Calv. ad Rom. 5.19 Musculus (d) His verbis aperit de qua justitia Christi loquatur videlicet de illius obedientia de qua legis Philip. 2 Musculus ad Rom. 5 19 Eadem fere habent Pareus Piscator Gualterus in locum Pareus Piscator Gualter and of our own Mr. Gataker (e) Vterque locus Rom 5 19 Philip. 3.8 intelligendus est de obedientia quam mediationis legi peculiari Christus exhibuit c. Mr Gatak in Elench Gomar p. 49. are men of this interpretation Amongst whom Pareus gives two reasons of this his Exposition The first is the antithesis or opposition which the Apostle makes betweene the disobedience of Adam and the obedience of Christ which saith he will not constare if by the obedience of Christ we understand vniversalem ejus conformitatem cum lege that is his universall conformitie with the Law the disobedience of Adam being but singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a singular and particular transgression But his latter and greater reason is the effect which is here attributed to this obedience of Christ viz. the justification or righteous-making of many which saith he the Apostle hitherto hath constantly vindicated or appropriated to the death and blood of Christ yea and the whole Scripture throughout teacheth our Faith to seeke its righteousnesse in this obedience of his So that all this while here is nothing at all appeares for the countenancing of that imputation of the active obedience of Christ which takes so deeply with the thoughts of many 5. Suppose that by the obedience of Christ we should here contrary to the generall current aswell of Interpreters as the Scriptures themselves understand that active righteousnesse or obedience which he performed to the Morall Law yet will it not follow from hence that therfore men must be justified or made righteous by it in such a way of imputation as is contended for For certaine it is that that justification or righteous-making which the Apostle speaks of in this 19. verse is the same with that which he had spoken of v. 16 17 18. Now that righteousnesse as he calls it v. 17. is described v. 16. to be the guift i. the forgivenesse of many offences i. of all the offences whereof a man either doth or shall stand guilty before God unto justification and evident it is that that righteousnesse or justification which stands in the guift or forgivenesse of offences or sinnes cannot stand in the imputation of an observation or fulfilling of the Law 6. and lastly it is but a loose and very unsavourie kind of arguing to reason from a thing simply done to a determinate manner of doing it If a man should argue thus Peter was slaine with death therfore he was slaine by a Beast or therfore he was slaine with a Dagger were there the least shaddow or appearance of the certainty of the Couclusion in the premises So when the Apostle simply and barely affirmes that by the obedience of Christ men are made
neither Heresie nor Blasphemie neither Socinianisme nor Arminiarisme neither error nor noveltie in them doubtlesse the Discourse it selfe will abundantly gratify him herein But he that is full of prejudice loatheth the hony-comb of satisfaction Only to the charge and imputation of Noveltie besides what is effectually layd down in the ensuing discourse for the healing of this exulceration in the Spirits of men I desire to suggest a few things here by the way First that America though lately discovered unto us on this side of the World was yet as ancient a Land and part of the World as either Asia Africa or Europe it selfe And what prohibition can there be serv'd out of the Scriptures upon any tenet or opinion in Religion to arrest it for error or untruth or to prove it not to have bin of as ancient Creation and standing as any other truths professed amongst us only because we never saw the face or heard the name of it till yesterday Might not nay did not the Synagogue of Rome upon the same pretence blaspheme and quarell against all that glorious light brought into the Church by Luther and his compeeres in the daies of that reformation and brought it under the censure and condemnation of darknesse If so great and considerable a part of the world as America is being as large as all the other three so long knowne within an eight or there-abouts was yet unknowne to all the world besides for so many generations together well may it be conceived not only that some but many truths yea and those of maine concernment and importance may be yet unborne and not come forth out of their Mothers womb I meane the secrets of the Scriptures to see the light of the Sun especially considering of how easy ready a discovery visible things are by Name lands and great tracts of Earth in comparison of things that are Spirituall and those especially whose scituations and dwellings are farre remot from the commoÌ„ road or walk of mens studies and understandings as also how poor and barren and empty the visible world is of secrets and things to be known and how soon the contents thereof may be read over and understood in comparison of the infinite and endlesse varietie of the riches and treasures of the Scripture and the unknown abysse of truth there Secondly the Scriptures themselves give us a propheticall intimation of this that in and towards the latter ages of the world their foundations as it were shall be discovered and their great depths broken up and that knowledge shall abound as the waters cover the face of the Sea But thou oh Daniel saith the Angell to him Dan. 12.4 shut up the words and seale the booke even to the time of the end meaning that Daniel should so carrie the tenour of this part at least of his prophecie that it should not be cleerely understood till the drawing neere of the time wherein it is to be fulfilled and then many shall runne to and fro that is shall discourse and beate out the secrets of GOD in the Scriptures with more libertie and freedome of judgement and understanding and traverse much ground to and againe on which no man should set foot till that time and knowledg by this meanes shall be increased Much more might be added from the Scriptures in this particular Thirdly that no man is competently furnished and instructed to the Kingdome of Heaven that is for the Ministerie of the Gospell and promoting the affaires of the Kingdome of Heaven that way Maâ—t 13.25 but he that is like unto a man an householder which bringeth forth out of his treasure things new old i. who is not aswel able to make som new discoverie to bring forth somwhat of himselfe in the things of God in one kinde or other as to preach the common and received truths Fourthly that there are thousands of Scriptures that have not yet opened or delivered out their treasures but reserve them as the proper and peculiar glory of the generations of the CHURCHES yet to come Fiftly that many interpretations of Scriptures anciently delivered by Chrysostom Augustine and others of the Fathers are wholly deserted by Luther Calvin Musculus and other late Divines and others of a quite differing importance substituted in their stead Sixtly that severall opinions not only maintained by some speciall Father one or more as those lately mentioned or the like but even such as generally ruled in the Church for some ages together have beene waved yea and strongly opposed by their successors It were easy to instance were not brevitie the greater necessitie of the two Seventhly that divers interpretations of Scriptures especially in the old Testament and of some in the new delivered by Luther Calvin Musculus and other learned and Orthodox Writers of that Centurie are suspected yea and more then suspected even detected of misprision and mistake by many of the most learned of this age Eightly that is neither new nor unjustifiable by the practise of wise men to examine yea and to impugne received opinions if they be found erroneous He that will please to peruse the first Chapter of the first Booke of Doctor Hakewills learned Apologie of the Power and providence of God c. shall meet with great varietie of instances and examples both in Divinitie Philosophy in Ecclesiasticall Historie in Civil or Nationall Historie in Naturall Historie of opinions which had a long time bin generally received and yet were at last suspected yea and many of them evicted and rejected upon due examination Ninthly that there are now many errors erroneously so called in the Christian World which are made of the greatest and choycest truths yea and which doubtlesse will be redeemed from their captivitie and restored to their Thrones and Kingdomes by the diligence guifts and faithfulnesse of the approaching generation Tenthly that it is of sweet consistence with the providence of God and with the known method of his dispensations to put honour upon that which lacketh to discover and reveale himselfe in some particulars unto those that are weake and of lesse esteeme in the Church wherein he reserv's himselfe from persons of farre greater light and knowledge otherwise and which are counted pillars of the Church as is said of Iames and Cephas John Gal. 2.9 This made Zuingl to say (a) Etiam abjectissimi verba in Ecclesia noÌ„ conteyn nda sed aâ—dienda er judicâ—nda suÌ„t Zuingl in Epist that the words even of him that is most abject and despicable in the Church ought to be heard examined and considered of and a late writer of our own H. W. True originall of the Soule p. 3. that they are not alwaies the learnedst mâ—â— that finde out the greatest mysteries Eleventhly that to oppose and crie downe for error every thing that is not generally received and taught is to quench proceedings and to interdict unto the Churches growth in the Lord Jesus Christ and consequently
increase and growth in grace also 2 Peter 3. Twelfthly that notwithstanding al that hath bin said for the vindication of new apprehensions or opinions substantially prooved from the Scriptures yet the Doctrine maintained in the following Discourse hath no need of any sanctuary in this kinde to protect it being nothing but what hath an armie both of ancient and moderne worthies to make it good Insomuch that as touching the two maine points avouched herein viz. the imputation of Faith for righteousnesse in the sense specified in the entrance of the Discourse and the non-imputation of the righteousnesse of Christ in the sense disclaimed I here make this open ingenuous and solemne profession that what I cannot pregnantly and irrefragably demonstrate to any unpartiall and disengaged judgment to have bin both anciently held and taught by the chiefe Fathers of the Primitive times as likewise by the best and most considerable part at least of the late Reformed Writers Luther Calvin Melancthon Musculus Pareus c at least if their judgements and toâ—chings may be judged of by their writings I will no waies owne but disclaime Onely this I must confesse that few of these Authors alwaies speake so evenly or steadily but that some expressions from their pens are very obnoxious and opportune for a contrary interpretation But my meaning is that take them either in their more frequent and constant expressions or in their more perspicuous and cleere expressions they cannot but by an unprejudicate eye be discerned fairely to sympathize in judgement with the points mentioned As for the contrary opinion it is as Mr. Gataker modestly enough expresseth his judgement to be feared that for more then a few ages together it was unknown to all Antiquitie (a) Verecy ne illa potius quam tuetur ipse quaÌ„que assertores ejusdem nonnulli pro lapide primario insidei pietatisque fundameÌ„tu habent per secula hand pauca antiquitati omni penitus ignota fuerit cum ea quam de Christi morto ae perpessionibus nos tutamur tuÌ„ in Scripturu sacru tum et in antiquoruÌ„ scriptu passim occurrat Mr. Gata in his defeÌ„ce of his Animadversioâ—s upon Piscators and Lucius disp p. 16. This by way of salve for the soare of noveltie The next impeachment of the Discourse was the emptinesse and slender importance use or consequence of it Many it is like will not be farre off from saying of it as Judas said of Maries box of oyntment poured out upon our Saviours head Mat. 26.8 What needeth this wast Here is a great deale of paines bestowed to little purpose Might not men make Heaven and be saved aswell in the contrary opinion which is commonly received and taught as in this whatsoever it be The Author might have imployed himselfe and his time better otherwise Give me leave to ease the discourse and my selfe of this burthen also by tendering these things to consideration First Luk 12 7. that if God be so tender and respectfull of us that even all the haires of our heads are numbred and kept upon accompt by him much more respectfull and tender ought we to be not only of the maine limbs or principall members of his truth Verbum onim â—n est res lovieula ut phanatici hodie putant sed eÌ„ Vnus apex major est coelo et terra Luther in Gal c. 5.12 Nihil putandum exiguum siquidem spiritus Sanctus noluis literu mandare quod non prosit Luther in Gen 12. Maledicta sit chariras comcordia propter quam conservandarâ— periclitars necesse sir verbuÌ„ Dei Luther in Gal. 5. Maledicta sit charitas quae servatur cum jactura Doctrinae fidei cui emnia cedere debent charitas Apostolus Angelus è coelo c. Idim ibid. Pax est omni bello tristior que veritatu et justitiae ruina Constat but even of all the haires of the head thereof I meane those that seeme of smallest consequence and importance that we suffer not the least of them to fall to the ground or to be trampled upon by the foote of negligence or contempt Especially if we consider Secondly that the least haire I meane the least jot or tittle of divine truth is more worth a thousand fold then our whole heads yea then all our heads put together One tittle of the word saith Luther is greater then Heaven and Earth And in another place nothing in the Scriptures is to be thought little in asmuch as the Holy Ghost would not have caused that to be written which should not be profitable which consideration drew from him many such expressions as these Cursed be that charitie and agreement which must be preserved and kept with the danger of the word of God and againe Cursed be that charity which is kept with the losse of the Doctrine of Faith unto which all things must give place charity Apostle Angell from Heaven c. It was the saying of another that that peace is more grievous then any Warre which costs the losse of truth and honesty But the Lord Christ himselfe gives us the best and most certaine account of the infinite worth and value of the least strictures or filings of the word of God in that passage to his Disciples Mat. 5 18 19. Verily I say unto you till Heaven and Earth passe one jot or one title shall in no wise passe from the Law till all things be fulfilled Whosoever therefore shall breake one of these least commandements and shall teach men so he shall be called the least in the Kingdome of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven Doubtlesse if God so highly prizeth the anise mint and cummin of his Law as to recompence the tithing of them with such high preferment in the Kingdome of heaven much more or at least every whit as much doth he esteeme the jots and titles the meanest and least considerable things of his Gospell which is his darling and most beloved manifestation of himselfe unto the world And therfore it must needs argu much prophanenesse of heart and great estrangement in minde and spirit from the worth and excellencie of the things of God either to despise the knowledg or to censure a just discussion and examination of the smallest of them as a thing needlesse and of little use Hierom was farre from such a conceit as this when he said In Scripturis me minima differentia omitti debet Nam singuli semenes syllaba apices et puncta plena sunt sensibus Hieronymus that the smallest difference in the Scriptures was not to be lightly passed over because every word syllable title and point are full of sense and meaning Thirdly it is very considerable that misprisions and errors in Divinity aswell as in other arts and Sciences goe as it were by tribes and families so that there is no one error but hath many more link'd in affinitie with
and therefore the Lord reckoned him a righteous man even for that very acceptation and beleeving But that is not all but likewise be accounteth faith to him for righteousnes because faith doth Sanctifie and make a man righteous c. So that evident it is if there be any such thing as evidence in the writings and opinions of men that this mans thoughts were never so much as tempted to conceit that the Apostle should tropologize or metonymize in the word Faith or beleeving in this Scripture Mr. JOHN FORBS late Pastor of the English Church at Middleburgh a man of knowne gravity pietie and learning in his Treatise of Iustification cap. 28 p. 135. hath these words For faith in this sentence meaning where it is said that faith is imputed unto righteousnesse is in my opinion to be taken properly in that sense whereby in it selfe it is distinguished both from the word whereby it is begotten and from the object of it in the word which is Christ Thus I have cited the authority of many Authors by way of collaterall assurance for the securing the literall and proper interpretation of this Scripture Not that the interpretation it selfe needeth tali auxilio aut defensoribus istis but only to remove that great stumbling stone of the world which lieth in many mens way towards many truths called PREIUDICE CAP. III. Other proofes from Scripture to to establish the former conclusion vindicated likewise from such exceptions as may be layd in against them SEcondly that the active obedience of Christ SECT 1 or his fulfilling the Morall Law was never intended by God to be that righteousnesse wherewith we should be justified in any such way of imputation as is pretended may be I conceive further demonstrated from all such passages in Scripture where the works of the Law are absolutely excluded from justification As Rom. 3 28. Therefore we conclude that a man is justified by Faith without the works of the Law So Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the Faith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the Faith of Christ and not by the works of the Law Againe Rom. 3.20 Therefore by the works of the Law shall no flesh be justified in his sight Besides other Scriptures of like importance Now if a man be justified by the righteousnesse of Christ imputed unto him he shall be justified by the works of the Law because that righteousnesse of Christ we now speake of consists of these works as every mans personall righteousnesse should have done had there been a continuance in the first Covenant Therefore this righteousnesse of Christ cannot be imputed to any man for that righteousnesse whereby he is to be justified Neither will these and the like Scriptures be charmed by words of any such glosse or interpretation as this No man shall be justified in the sight of God by the works of the Law viz. as personally wrought by themselves because no mans works will hold out weight and measure with the strictnesse and perfection of the Law But this hinders not but that a man may be justified by the works of the Law as wrought by another supposing this other to be as great in working or obeying as the Law it selfe is in commanding and withall that God is willing to derive these works of his upon us by imputation For to this I answere 4 things First SECT 2 where the holy Ghost delivers a truth simply and indefinitly and in way of a generall or universall conclusion for in materiâ necessariâ as this is propositio indefinita vim obtines universalis as Logicians the best oversees of reason generally resolve us not to be justified by the works of the Law is as much as not to be justified by any works of the Law whatsoever wi hout imposing any necessity upon men either in the same place or else where in the Scriptures to limit or distinguish upon it then for men to interpose with their owne wisdomes and apprehensions by distinctions and limitations and reservations of what they please to over-rule the plaine and expresse meaning and signification of the words is not to teach men obedience and submission unto but to usurp a power and exercise authority over the Scriptures Neither is there any practise so sinfull or opinion so erronous but may find a way to escape the word of the Spirit and to come fairely off from all Scripture censure if they be but permitted to speake for themselves by the mouth of such a distinction Give but the loose Patrons of an implicit Faith liberty to distinguish upon like terms where the Scriptures in the most explicit manner falls foulest upon their implicit Faith they will be able by the attonement of such a distinction to make their peace with the Scriptures He that beleeves not saith our Saviour Mar. 16 16. shall be damned He that beleeves not shall be damned True may these men say He that beleeves not either by himselfe or by another shall be damned but this hinders not but that he that beleeveth as the Church beleeveth may be saved though he knoweth nothing explicitely of what the Church beleeveth the explicit Faith of the Church is sufficient to save him So likewise by the Law of such a distinction the Antinomian Sect amongst us will be able to justify their non-necessitie of personall sanctification or inherent holynesse against those Scriptures that are most pregnant and peremptory for it Without holinesse saith the Apostle Heb. 12 14. no man shall see the Lord True saith the Antinomian without holinesse either in himselfe or in some other no man shall see the Lord but he that is in Christ by Faith hath holinesse in Christ and therefore hath no necessity of it in his owne person Who seeth not that in these and many like cases that might be mentioned that liberty of distinguishing which we implead would plainly beguile the Holy Ghost of his direct intentions and meanings in those and such like Scriptures Therefore when the Scriptures expressely and indefinitly deliver that by the works of the Law no man shall be justified if men will presume to distinguish as hath been said and exclude such works from justification only as performed by our selves but make thē every mans justificatiō as performed by another who tasts not the same spirit of an unwarrātable wisdome in this distinction which ruled in the former Secondly I answere that if the Apostles charge and commission had bin SECT 3 in the delivering the doctrine of justification either to have made or to have given allowance for any such distinction as is contended about betweene the works of the Law as performed by men themselves and the same works of the Law as performed by Christ that those indeed should have no hand in justification but these should be all in all these should be justification it selfe certeinly he should have
if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded unto many i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. q.d. If the sinne of Adam being but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inconsiderate stumbling or a sinne proceeding from incogitancie and Adam hmselfe but one hath yet beene able to involve many i. his whole posteritie all that shall be borne of him in death and condemnation much more must it needs be conceived that the grace i. the gracious intent purpose of God towards men and the gift by that grace viz. of righteousnes justification by such a man as Iesus Christ is who is both God and man should abound unto many i. justifie and save with farre greater efficacie power and authority and as it were with an higher hand all those that by spirituall regeneration and a true faith shall descend from him The strēngth of of the Apostles reasoning and inference in this passage Scripture lyeth in this The salvation of the world faith he must needs proceede with farre higher hand by Christ then the condemnation of it did or doth by Adam Because 1. The foundation and ground worke of the one was the free and gracious intent and purpose of God which is a stronger and more active and lively principle or spring to set all the wheeles and worke on going that depend upon it then a permissive decree onely which as seemeth here intimated and imployed is the maine foundation the other viz. the condemnation of the world by Adam had in respect of God This permissive decree though it be as cleare as the other in respect of the event and comming to passe of such things as are comprehended in it yet is the motion of it but slow and heavie in comparison of the other Gods permissive decrees are chiefely executed by second meanes or by occasion of his withdrawing himselfe and leaving the creature to it selfe but his gracious decrees have his heart and soule and strength and might in their execution And secondly that which is the more proper and immediate cause of the difference here laid downe by the Apostle the condemnation of the world as touching matter of provocation and offence given unto God proceeds onely in the demerit and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one inconsiderate act of sinne and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one onely meere man whereas the salvation of the world advanceth in the strength of such a righteousnesse attonement or justification as was procured indeed by one man but this one man was Jesus Christ who is valuable with thousand thousands of men and ten thousand times ten thousand thousands So that what he hath purposely and with all his might done for the justification and salvation of the world must needs be of an incomparable farre greater efficacie to carry these before it then the stumbling or unadvised sinne of one poore meere and meane man in comparison can be to procure the condemnation of it Onely I desire that it should be here considered and remembered that there is nothing said in all this Conclusion any wayes to extenuate either the demerit or guilt of Adams sinne beneath their just proportions and degrees but onely to shew that there is a great excesse of merit in the obedience of Christ above the rate and proportion of demerit in the disobedience of Adam There being these and other differences betweene Adam in his condemning the world and Christ in his Act or Worke in saving it it is evident that all such arguments or reasonings which are drawne from specialites and particularities of agreement betweene them are invalid and insufficient except they have some other foundation to beare them That which makes a true and lively Faith instrumentall in Justification Conclusi 11 SECT 17 is nothing that is essentiall or naturall to it whether descent propertie or act but somewhat that is extrinsecall and purely adventitious viz. the force and efficacie of that will good pleasure ordination covenant and appointment of God in that behalfe As it was neither the stature nor comelinesse of Aarons person nor his descent from Levie nor his grace nor his wisedome nor his knowledge nor any service formerly done by him either unto God or his Church nor any thing that in any proprietie of speech could be called his that made him an high Priest but Gods calling him unto and investing him with that honour and function he might have beene all that hee was otherwise and might have done all that hee did otherwise and yet without this anointing and appointment from God another might have beene high Priest and not he So might Faith have beene Faith both in the Originall and descent of it from the Spirit of God as likewise in all that native beautie and excellencie that belongs to it yea and put forth all those acts which otherwise it puts forth as to bring men to Christ to lay hold of Christ c. and yet never have attained the honour that is now put upon it never have beene instrumentall in Justification And as the same anointing or calling from God which were confer'd upon Aaron would have made any other man Priest though of another Tribe though lesse gracefull of person of meaner gifts and abilities every-wayes than Aaron was had they beene conferred upon him so had any other grace as love patience temperance or the like the force and power of the same covenant or ordination from God to assist them it cannot be conceived but that any of these would justifie as effectually as faith it selfe now doth Therefore it is unquestionably evident that Faith doth not justifie as it relates to Christ or as it apprehends him or redemption by him or the like because all these and such like properties or acts as these are essentiall and naturall unto Faith I meane to such a Faith as we speake of and that Faith which hath not or doth not all this is no true lively or effectuall Faith or instrumentall in justification Wherefore if Faith should justifie in regard or by vertue of any of these it should justifie by it selfe or by some dignity quality or act that is proper to it or inherent in it Hence it is that Scripture still suspends the justifying power or propertie of Faith upon the will free grace and good pleasure of God but never upon any act or qualitie proper to it selfe This is the will of him that sent me saith our Saviour Ioh. 6.40 that every man that seeth the Sonne and beleeveth in him should have everlasting life c. clearely implying 1. That it is not any seeing of Christ either corporally or spiritually nor any beleeving in him that could carry eternall life had it not the efficacie of the will of God to strengthen it thereunto And 2 that had this Will of God fallen in conjunction with any other grace or act of
then when God promiseth to cloath his Church being yet in bondage and miserie with the garments of salvation he implieth that for the present they were cloathed like exiles and prisoners and captives that is that they were in these conditions and so subject to all the inconveniences and miseries incident to them But he will change their garments that is alter their estates and conditions of servants he will make them free of banished he will make them possessors of their own land of poore he will make them rich of vile and contemptible he will make them honourable c. The full and entire happinesse of which new condition the Prophet by the figure synecdoche expresseth by the change of their garments according to the usuall manner of the Scripture which often signifieth the estate or condition by the garments proper to it As Junius hath well observed in his annotations upon Esay 22.17 (a) Dignitas ut ab insignibus vestimentis cognoscitur ita Synecdochicâ—egrave in Scripturis designatur vestirnentorum appellatione Iunius Annot. in Esa 22.17 As ominencie of place or office saith he is known by garments sutable and proper to it so is it in the Scriptures by a synecdoche often signified and expressed thereby As when GOD threatened Shebna with the losse of his great Place and with Captivity and that he would put his servant Eliakim into it he expresseth this investiture of Eliakim into this new condition or office thus And I will cloath him with thy Robe and strengthen him with thy Girdle Esa 22.21 To passe by all other Scriptures wherein the observation of Iunius mentioned might be exemplified the Booke of the Revelation represents unto us both the dignitie of Christ himselfe and likewise of his Saints after the same manner by robes and garments and that more then once or twice And in the midst of the 7 Candlesticks one like unto the Sonne of man cloathed with a garment down unto the feet Revel 1.13 This represents the great dignitie of Christ In like manner the honour of his Saints and faithfull ones is thus expressed cap. 3 4 5. And they shall walke with me in white for they are worthy He that overcommeth shall be cloathed in white array c. So the dignitie of the 24 Elders is represented by their cloathing in white rayment cap. 4.4 Againe the whole multitude of Saints out of all Nations are said to stand before the Lamb cloathed with long white robes robes I conceive of the same importance with these robes of salvation in Esa and Palmes in their hands cap. 7.9 â—o also cap. 19 14. where it is said that it was granted to the Lambs wife the Church that she should be arrayed with pure white linnen and shineing which is said to be the righteousnesse of the Saints cap. Revel 19.7 8. cleered and answered by the way 19.7.8 it is evident that nothing is spoken or meant concerning Iustification by Christ or his righteousnesse but only that great honour and reward is hereby signified which Christ was now pleased to conferre upon his Church and Saints who were justified by him long before The pure fine and shining linnen is said to be the righteousnesse of the Saints to shew that the greate glory honour and dignitie which Christ now conferreth upon his Church is the gracious and bountifull reward of her Husband by him given unto her in consideration and remembrance of her righteousnesse that is her holinesse faithfulnesse zeale constancie c. under the persecution of the Beast and great Apostacie of the Christian world It is an usuall manner of speech in Scripture to expresse the reward of a thing by the Name of the thing it selfe whereof it is a reward Thus Numb 22.7 the Elders of Midian and Moab are said to have departed having Divinations for so it is in the originall in their hand that is the money or reward of Divinations So 2 Sam. 4.10 Good tidings is put for the reward of good tidings Againe Revel 13.10 Here is the patience and Faith of the Saints that is the reward and recompence of the patience and faithfull cleaving of the Saints unto Christ when they shall see vengeance executed upon their enemies and themselves made Actors in it Many other instances in this kinde have I remember bin else where in this Treatise (a) Part 1. c. 1. Sect. 4. drawne together So the pure and shining linnen that is the bright glory wherewith the Church is now invested is said to be the righteousnesse of the Saints because it is the reward of it This to be the plaine and direct meaning of the place might be further argued from that ratiocinative particle FOR For the linnen is the righteousnesse c. In which words it is evident that there is a reason given of the grant made to the Church mentioned in the former part of the verse viz. that she should be so arrayed or cloathed that is dignified this reason is said to be the righteousnesse of the Saints It is as if it had bin said that the Lamb's wife should be thus gloriously recompenced is nothing but that which well agreeth with the righteousnesse and bounty of God who thus liberally and bountifully rewardeth and returneth his righteousnesse into his bosome as he had promised This place doubtlesse parallel's with that cap. 3.4 These shall walke with me in white for they are worthy The worthinesse of the one and the righteousnesse of the other are but the same and both are assign'd as the reason of the honour done unto them The riches jâ—llitie and prosperous condition whilst it lasted of Babylon or Rome is likewise expressed by the metaphor of garments And that great Citie that was cloathed in fine linnen and purple and scarlet c. Revel 18.16 By all which Scriptures diligently compared with many more of like expression that might be added it is more then manifest that by those metaphors of garments and robes in Esa there is nothing meant touching the inward and spirituall condition of the Church much lesse his Iustification by the active righteousnesse of Christ imputed And indeed it may seeme very strange to build a dogmaticall point of Faith upon figurative and metaphoricall expressions there being no plaine or to pregnant Scripture confirme or warrant it As for those expressions in Paul of putting on Christ Induere ChristuÌ„ hic significat virtute spiritus ejus vndique nos muniri qua idonei ad omnes sanctitatis partes reddamur Calvin in Rom. 13.14 Quemadmodum quotquot circuÌ„ciduntur MoseÌ„ induunt hoc est Mosis se profitentur esse discipulos ut secuÌ„duÌ„ illius institutionem ambulent ita qui baptizantur Christum induunt profitentes se illius discipulos c. Musculus in Gal. 3.27 Rom. 13.14 Gal. 3.27 c. there is neither of them speaks of Justification but the former of sanctification and the latter of profession both which if they were not apparant enough unto any man
appearance in this place of any comparison made between Christs being made sinne for us whatsoever be meant by it and our being made the righteousnesse of God in him but only the latter is affirmed as the end consequent or effect of the former 4. that the weight and importance of that particle in him should be by the imputation of his active obedience unto us there is neither instance or paralell expression in Scripture nor rule in Grammar nor figure in Rhetorique to make probable in the lowest or lightest degree Therefore 5. and lastly the direct and cleere meaning of the place is this that God for that end made Christ sinne that is an offering or sacrifice for sinne for us that we might be made the righteousnesse of God in him that is that we might be justified or made a society or remnant of righteous ones after that peculiar manner of Iustification or righteous-making which GOD hath contrived and established through that sacrifice or offering of his Sonne This interpretation is justifiable upon these and the like considerations 1. SECT 25 It is a frequent Scripture expression to call the sin-offering or the sacrifice for sinne by the name of sinne simply See for this Exod. 29.14 Exod. 30.10 Levit. 5 6 16 18 19. Levit. 7.1 2 7. Levit. 9.7 Ezek. 44.27 Ezek. 45.19.23 Hos 4.8 besides other places This is generally acknowledged by Interpreters yea by the choycest Adversaries themselves which we have in the present controversie (a) See Bish Downham Trea. of Iustifi p. 226. c. and Bish Davenant de Iustic Hab. p. 333. 2. To expresse a number or companie of justified or righteous persons by the abstract terme of righteousnesse is very agreeable likewise with the Scripture dialect in many other places It is an expression of like stamp and figure with those poverty for poore men captivity for captives c. Of which kinde you please to see many instances in the third Chap. of this latter part Sect. 3. in the latter end p. 45. 3. That addition of God the righteousnesse of God imports that that righteousnesse or justification which beleevers obtaine by the sacrifice or death of Christ is not only a righteousnesse of Gods free donation and guift but of his speciall wonderfull and profound contrivement for them 4. By the Grammaticall construction and dependance of the latter Clause our being made the righteousnesse of God in Christ upon the former viz. his being made sinne for us it is evident that in the latter such an effect must of necessity be signified and meant which may answere and suite with that cause which is mentioned in the former viz. the death of Christ for us Now the proper and direct effect of the sacrifice or death of Christ is deliverance from the guilt and punishment of sinne not the imputation of his active obedience unto men Christ did not die for men that they might be justified or made righteous by the righteousnesse of his life (a) Quis enim sic argumentaretur mentis â—ompos Christus factus est pro nobu peccatum i. sacrificium peccati expiatoriuÌ„ quo nos justi constitueremur â—â—r go obedientia Christi in vita praestita non autem morte sive sacrificio Christi justi constituimur Gatak Elench Gom p. 48. 5. The Scriptures when they speake of the death or sufferings of Christ under the consideration of that efficiencie or causality which is in them in respect of Iustification never ascribe any other effect unto them but only either the remission of sinnes deliverance from wrath redemption or the like Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 6. and lastly the Interpretation given as touching the substance and maine importance of it is the exposition of Interpreters almost without number as of Chrysostom Theophylact Occumenius Calvin Musculus Piscator c. I forbeare the citation of passages from them partly because the exposition hath bin I conceive abundantly cleared and confirmed already partly because it is upon the matter acknowledged by the chiefe opponents we have in the businesse in hand partly because the Authors themselves if any man doubt or be unsatisfied may readily be consulted withall and partly likewise to save the Reader an unnecessary labour as I conceive I shall only insist upon one Scripture more SECT 26 and that with somewhat the more brevity because the argument or proofe that is drawne from it is more ridiculous and importune then any of the former One copie of this Scripture is found Gal. 3.10 For it is written Cursed is every one that continueth not in all things which are written in the Booke of the Law to doe them Out of this Scripture hath of late bin hewen as I heare this worthy pillar to support the tottering and ruinous building of the premised Imputation If every one be cursed that continueth not in all things that are written in the Law to doe them then can no man be iustified but remaines accursed who hath not the perfect observation of the Law imputed from Christ unto him The reason is because no man is able to obtaine any such personall observation thereof The argument is not of any eminent desert to have an answere bestowed upon it yet let us not envie it this honour If the man of this argument whoever he be be in good earnest with it doubtlesse he is confederate with Stapleton the Papist at least in part who maintaines against Calvin that the righteousnesse of the Law and the righteousnesse of Faith are not two but one and the same righteousnesse Therefore First Gal. 3.10 Answered if there be no other meanes to dissolve the Curse denounced against all non-continuers in all things that are written in the Law to doe them but a perfect fulfilling of the Law by Christ imputed unto them woe and woe a thousand times to the world yea to the whole world of men and women without exception For certaine it is 1. that there is no such perfect fulfilling of Law imputed from Christ unto any man as hath been prov'd at large throughout the first part of this discourse and 2. that were there any such imputation yet this would not reach the dissolution of that curse this cleaves faster to the whole generation of Adams posterity then to be dissolved or loosed from any of them by any other meanes then by the blood of Jesus Christ It is not said that without keeping the Law but that without shedding of blood there is no remission Heb. 9.22 Christ might have kept the Law a 1000 yeeres for us and yet never have found Justification or redemption from the Curse of the Law for us had he not bin made a curse for us by his death and sufferings Gal. 3.13 Secondly SECT 27 he that is fully discharg'd and acquitted from all his non-continuances in the things of the Law I meane from the guilt of all his sins
â—a Priest also or an High Priest and that righteousnesse of his we speake of qualifieth him that is contributeth towards his qualification for Priest-hood aswell as it did for sacrifice If he had not been perfectly righteous and consequently fulfill'd the Morall Law aâ— well as any other Law which concern'd him he had bin uncapable of that great place or dignitie of Priest-hood which now he executes to the great benefit and blessing of the world This is evident from that Scripture Heb. 7.26 27. For such an High â—riest it became us to have who is holy harmelesse undefiled separated from sinners c. meaning that no Priest whatsoever without these qualifications could have stood us in that great stead had bin sit to intercede with God for us as Christ now doth Eightly and lastly that holy pleasure and contentment which Christ himselfe tooke in those works of righteousnesse wherein hee addresse himselfe to God his Father by obedience to his Law may well be look'd upon as one considerable end or use of this obedience of his My meat is saith himselfe Ioh. 4.34 to doe the will of him that sent me and to finish his work Christ was inwardly and secretly refresh'd and satisfied with every act or worke of righteousnesse which he wrought as generally men are by acting and working out of such principles as are connaturall and pleasing to them It is joy to the just to doe judgement saith Solomon Prov. 21.15 Then the people rejoyced when they offered willingly c. 1 Chr. 29.9 Especially the Lord Christ being full of grace and of the Spirit of holinesse and withall knowing perfectly and throughly apprehending the full excellencie and beauty of all righteousnesse and subjection unto God could not but take and tast very high and excellent contentments in all that he did in such a way So that were there no other end use or necessitie of that righteousnesse of Christ about which we now reason but only his own personall satisfaction and contentment in the working it this is abundantly sufficient to salve the the usefulnesse and necessitie of it How many things are done even by wise men with no relation to any further end but only their owne pleasure satisfaction and contentment in doing them Therefore the Argument last propounded to establish the imputation of Christs righteousnesse in the sense supposed viz. the uselesnesse of it otherwise is weaker then its fellowes though neither have these cause to boast of much strength A fift argument imployed in the same service SECT 12 Argum. 5 is this If we be debtors unto the Law and that not only in matter of punishment deserved by our disobedience to it but in perfection of obedience also then did Christ not only suffer death for us that we might be delivered from the punishment or curse due unto our sinnes but also fulfilled the Law for us that so we may be reputed to have fulfilled the Law in him or by the imputation of his fulfilling the Law unto us otherwise the Law should yet remaine to be fulfilled by us But we are debtors unto the Law not only in matter of punishment for our transgression but in perfection of obedience also otherwise our sinning against the Law should exempt and privilege us from subjection to the Law Ergo. A short Answere I conceive may do sufficient execution upon a long argument Answere Therefore I say nothing to the major proposition but only in what we shall charge upon the minor to this I answere that it labours of an infirmity very incident to reasonings especially against the truth called homonymia or ambiguitie of expression For when it affirmoth that we are debtors to the Law in perfection of obedience aswell as in matter of punishment as this debt of obedience may be variously interpreted and understood the proposition may either be true or false If this be the meaning that we that are beleevers are debtors unto the Law in perfection of obedience for our justification it is utterly false For we have no need to depend upon it or any obedience to it for our justification in the sight of God but are fully and freely justified by Christs blood Ro. 5.9 Neither are such debtors to it so much as in matter of punishment Christ having cased their shoulder of this burden by taking it upon his own It is true those that beleeve not in Christ may in this sense be said to be debtors to the Law aswell in matter of perfect obedience as of punishment that if they meane to be justified and to escape the punishment and condemnation under which they lye otherwise then by Christ they must keep the whole Law because no third way of justification from punishment due to the transgression of the Law was ever heard of nor is imaginable but either by Faith in Christ or by a personall obstervation of the whole Law And in this sense the Apostle Gal. 5.3 testifieth to every man that is circumcised viz. with reserence to his justification 〈◊〉 God this he is bound to keepe the whole Law as well as to be circumcised I because he that sticketh not wholly and entirely unto Christ for justification must of necessitie keep and observe the whole Law even every jot and tittle of it and not some part or parts of it only to obtaine justification with God But Secondly If the proposition meaneth that beleevers are debtors of perfect obedience to the Law in a way of sanctification and thankfulnesse unto God for that unspeakable grace of Iustification and forgivenesse of sinnes by Christ so it is and hath bin formerly acknowledged for a truth cap. 3. Sect. 10. of this second Part. But in this sense it concerneth not the question in hand Thirdly we are not therefore exempted or priviledged from fulfilling or keeping the Law no not in respect of Iustification it selfe because we have transgressed it but 1º having once transgressed we are utterly uncapable of such an observation or keeping it whether personally or by imputation which may amount to a Iustification or exemption from punishment 2º that relaxation or release which we have from an observation of or dependance upon the Law for Iustification accrueth unto us by meanes of our dependance upon Christ for Justification thorough his death and suffering the curse of the Law for us Rom. 7.4 For Fourthly SECT 13 God never required of any man but only of Christ both exactnesse of obedience to the Law and subjection to punishment due to the transgression of the Law coniunction but divisim only He that shall perfectly keep the Law is no where threatned or bound to suffer the penaltie due to the transgression of the Laâ—â— nay the very expresse renor of the Law promiseth exemption or freedome from punishment unto such Dee this and thou shall live The Law doth not make any man a debtor in respect of punishment simply and absolutely but conditionally only and upon supposition of sinne Fiâ—â—ly and lastly
IOHANNES GOODWIN S THEOL CANTABRIG Aº AETAT 47. 1641. Thou see'st not whome thou see'st then doe not say That this is HEE who calls a lump of clay Without it's soule a mans thou see'st nâ—â— more Nay but the SHADOW of that lumpâ— what store Of gifts and graces what perfections rare Among ten thousand persons scatt'red are Gather in one Jmagine it to bee This SHADOWES substance and then say 't is Hee DT G G. fecit IMPVTATIO FIDEI or A Treatise of Justification wherein the imputation of faith for righteousnes mentioned Rom 43.5 is explained also that great Question largly handled whether the actiue obedience of Christ performed to the morall Law be imputed in Justification or not or how it is imputed Wherein likewise many other difficulties and Questions touching the great busines of iustification viz the matter forme thereof etc are opened cleared Together w th the explication of diuerse scriptures which partly speake partly seeme to speake to the matter herein discussed By John Goodwin pastor in Coleman-street Nisquaâ— legi sanctitutem humanani Christi 〈…〉 esse iustitiam nostram vel ejus partem Si quis legit quoeso mihi â—â—tendat ut et ego legem et eredam Partus De Iustic Christi Act et Passus Remisâ—iâ— peccaterum est Iusticia imputata Châ—â—â—â—r Tim. 3. lib. â— C. iâ— 9.10 Lâ—am Abieâ—tisimi verbae in Ecclesia non contemâ—â—nda sod audi ende et iudicanda sunt Zuingl in Epist. LONDON Printed by R. O. And G. D. And are to be sold by Andrew Crooke at the Greene Dragon in Pauls Church-yard 1642. Small wyars somtimes Massic wayghts do carry And on poore faith hangs great eternitie TO HIS DEARE BRETHREN the Reverend and Faithfull Ministers of the Gospell of Jesus Christ in and neere about the CITIE of LONDON Reverend and much honoured and respected in the Lord I Presume you have all taken speciall knowledge of a Booke not long since presented unto you by a Leviticall hand entituled Socinianisme Discovered and Confuted What Quarter the Divinitie of the said Discourse hath in your approbations I doe not yet so well understand as I desire I might but for the moralitie of it I make no question but you have done justice upon it aswell to mine as to other mens satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.6 I doe not here offer unto you any formall answere or confutation of that piece because if I could doe the Truth and my selfe right otherwise I would willingly decline all personall contention and contestation I only lay downe more fully and at large mine owne judgement concerning those things about which the question is still depending betweene my Antagonist and me conceiving it a speciall duty lying upon me as the case stands to give an ingenuous and faire account unto your selves especially and from you to all men of what I hold therein aswell by making knowne what Scriptures and reasons and grounds otherwise have commanded my judgement to that point whereat it now stands as wherefore I judge both those Scriptures and arguments impertinent and insufficient to prove the contrary which have hitherto bin produced insisted upon for that purpose either by my Adversaries in the mentioned Discourse or any other I can meet with Nor doe I make the least question but that when you have diligently examined the particulars of my account you will give me your quietus est for the Totall Or in case you shall deny me this that you will give me in the stead thereof that which will be of equal or rather of superior consideration to me better reasons and grounds for the contrarie opinion then I here deliver for mine It is of sweet and comfortable importance to be accompanied in the way of a mans judgement by those that are learned and religious yet is it much more desirable of the two to be turned a side out of a way of error by an high hand of evidence and truth Since God ingaged me in these and some other controversies and the oppositions of men grew strong and thick upon me I have bestowed some time and thoughts to finde out and possesse my selfe throughly of such considerations which might make me willing yea more then willing if it might be rejoycingly willing to imbrace such opportunities wherein I may exchange error for truth And if God hath not given me darknesse for a vision herein I apprehend a marveilous bewtie benefit and blessing in such a frame of spirit which makes a man able and willing and joyfull to cast away even long endeered and professed opinions when once the light hath shone upon them and discovered them to be but darknesse I looke upon ignorance and error and all misprision in the things of God and of the glorious Gospell of Jesus Christ as that region in the soule wherein only dolefull creatures as Owles and Satyrs and Dragons I meane feares and terrors and distractions spirituall tumults and stormes and tempests are ingendred and begotten If all were light and truth in the judgment all would be peace and sweetnesse and joy in the heart and soule Therfore to me it is no more grievous to abandon any opinion whatsoever being once cleerely detected and substantially evicted for an error then it is to be delivered out of the hand of an enemy or to take hold of life and peace But on the other hand it argues childishnesse in understanding and a bundle of weaknesse folly bound up in the heart to be baffled out of a mans judgment with every light and loose pretence The raine fell as sore and the floods came with as great rage and the winds blew with as much violence against the house that was built upon the rock as upon that which was built upon the Sand yet that fell not as this did Mat. 7.25 26 27. In like manner many opinions that are built upon the Rock and Foundations of the Scriptures being truths of very deere and precious importance are capable of asmuch opposition and contradiction from men may have Forts and Bullwarkes and Batteries of as much strength in apearance raised up against them as opinions that are loose and lighter in the ballance then vanitie it selfe yet are they not therefore to be forsaken I presume my keene Adversary himselfe had his patience bin pleased to have awaited the sight and consideration of the whole body and frame of my discourse would have kept his Sword in his Scabberd and not drawne upon me with that violence and extremity of passion which now he hath done However I have presumed to follow him in the way of his Dedication fas est et ab hoste doceri knowing none more able then your selves to comprimize a difference of this nature according to equitie and truth and withal desiring none more indifferent and upright to give an award then I hope to finde a competent number at least of you I make no question but you all studie
it and related to it some greater it may be and more dangerous then it selfe and some lesser Now when a mans judgement is match'd into a stock or linage of error suppose it be but with the lightest and least dangerous in all the tribe yet is he engaged hereby to owne and maintaine all the rest of the same descent and blood be they never so foule and dangerous and if he be true to his principles cannot But do it Gen. 19.20 So that Lots plea to the Angell for the sparing of Zoar is it not a little one is at no hand to be admitted for the sparing of an eror A small eror cannot lightly be favored or connived at but that great errors will be comprehended in the indulgence also The foundation of a building may be endammaged and at last perish by the raine or wet that salls through the roofe and settles upon it So may the judgment soone come to be corrupted and tainted in the great and fundamentall points of Religion if it hath once miscaried in others that seeme at first to be of harmlesse consequence and farre enough off from the foundation Therefore it was a provident and prudent saying from whomsoever it came Minimum non est non negligere minima that is It is not a thing of the least consequence to looke after things that seeme to be of the least The judgment will corrupt and putrifie aswell downwards as upwards though I conceive it corrupts soonest and fastest upwards A man that at first sets in and couples himselfe with a great or fundamentall error is farre more apt to embrace and swallow all lesser errors depending thereon then he that is first tainted with a lighter error only is to admit of those that are more dangerous though of the same stock lineage Therfore Fourthly to condemne or censure the teaching and searching out of any truth but what is of precise and absolute necessitie to be knowne unto salvation as impertinent and needlesse favours of much ignorance and prophanenesse For 1. what understandingman will undertake to make any such umpirage betweene the things or truths of God that shall determine these or these by name and no other to be of absolute necessitie to salvation Or where hath God given any Commission or authoritie to men to make any such election and reprobation as this amongst his divine truths Secondly it is much to be feared that those that are so wise as not to trouble themselves about knowing any thing but what is of an absolute and peremptory necessitie to salvation will prove so foolish as not to know so much He that will constantly walke as neere the edg or brink of a ditch or pit as is possible runn's a desperate hazard of falling in first or last It is a saying of Chrysostome that it is not possible for a man to be saved without a continuall reading or studying spirituall things (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 3. do LaZ Thirdly to desire or care to know nothing more in the things of God then what is of precise necessitie to salvation is farre more unfavoury then to labour or care for nothing more in outward things as in meates drinks apparrell c. then what is of absolute necessitie to keepe life and soule together or not to eate one morsell of bread more or drink the least drop of water more then without which nature must of necessitie give up the Ghost As such a desire or resolution as this in the way of nature were very unnaturall and neere unto monstrous so is that temper and frame of Spirit hardly if at all consistent with the nature of grace which disdeigneth the knowledge even of the sweetest and most pleasant truths if it apprehends a possibilitie of being saved without them Fourthly to censure the knowledge of all things as impertinent which are not simply necessary to salvation is to involve the farre greatest part of the Scriptures themselves and much more of the writings of the best of men otherwise in the same condemnation For who lightly can conceive that the knowledge either of the Historicall or Propheticall part of the Scriptures is of that precise and indispensable necessitie to salvation which we speake of Nay it is evident from that passage in the Scriptures themselves Joh. 20.31 that the Gospell written by this Evangelist alone is sufficient to salvation and consequently that the rest of the Scriptures are not of that austere and strict necessitie thereunto But these things are written saith the Holy Ghost in this place that ye might beleeve that Iesus is the Christ the Sonne of God and that beleeving ye might have life through his Name Fiftly as to attempt to be wise above that which is written is presumption and offensive unto GOD on the one hand so not to attempt or desire to be wise up to that which is written is as AUGUSTINE somewhere termes it damnable unthankfulnesse and every whit as much if not more displeasing unto GOD on the other hand Certainly there is no piece of divine inspiration but is too sacred and precious to be offered up upon the service of sloathfulnesse and contempt Sixtly and lastly to this particular if things were duly examined and compared together I beleeve it would be found that the knowledge even of those things which are not of so absolute a necessitie to salvation is of greater consequence and more to be desired in it selfe then salvation it selfe at least then salvation considered only as the good and benefit of the creature As to generous huntsmen the game is ever more then the prey the nature and quality of the exercise more desirable then the Venison so to dispositions eminently spirituall and heavenly that mystery of the will of God as the Gospell is somewhere called the wonderfull cariages and contrivances of that profound and glorious project of his by Jesus Christ to bring about their salvation is more precious and of sweeter contemplation at least ought to be both to them and others then that salvation it selfe which they attaine by it especially if it be look'd upon as their own concernment only It is the saying of Calvin that the glory of God alone Vua Dei gloria preferri meretur centum mundu Calvin deserv's to be preferred before an hundred worlds Now there is no such rise or advantage for the soule to glorifie GOD as the cleere and full knowledge of him in his Christ It is not the salvation of his creature simply but this salvation as effected and wrought about by the way of JESUS CHRIST that is the first borne of all the discoveries and manifestations of the fulnesse of GOD. Againe Fiftly to vindicate the innocencie of the Treatise yet further from the crimes of fruitlessenesse and impertinencie it is considerable that as ignorance error and mistake in any one point of the Gospell whatsoever though it seemes farre remote from any thing which we call
fundamentall yet do they dispose more or lesse unto apostacie and absolute unbeliefe so on the other hand a cleere and sound and comprehensive understanding of any one cariage or passage of the Gospell according to the Scriptures contributes much towards the setling and establishing of the heart and soule in a firme beliefe and confidence of the whole The truth is that the body and frame of the Gospell is so compacted so neerly related in the severall parts and passages of it one thing looking with that favourable and full aspect upon another all things set in that methodicall order of a rationall connexion and consequentiall dependance one upon another that if a man be master in his judgment of any one passage thereof he may by the light and inclination hereof rectifie his thoughts otherwise and worke himselfe on to a cleere discerning and upright understanding of other things Therefore a thorough and full explication of any one point of the Gospell is of precious consequence and use But Sixtly the weightinesse and high importance of the subject of the discourse pleads the usefulnesse and concernment of it with an high hand For what can be of a more rich and solemne concernment to a man then cleerely to see and fully and satisfyingly to understand from the Scriptures how and by what meanes and upon what termes he either is or is to be Justifyed in the sight of God Doubtlesse the prospect of the promised Land from Mount Nebo was not more satisfactory and pleasing unto Moses then a cleere beholding of the Counsell and good pleasure of God touching the justification of a sinner is to the soule and conscience of him that either hopes or desires to be justified Therefore to search and inquire into this with all possible exactnesse cannot seeme needlesse to any man that savours never so little the things of his own peace Add we Seventhly in further prosecution of the same plea that there is no veyne in all the body of the Gospell no point whatsoever in Christian Religion more tender and wherin the least variation from the truth and mind of GOD may endanger the soule then this of Justification An haires breadth of mistake in this is more to be feared then a broad error in other points The truth is that if a man be of a sound and cleere judgement in the Doctrine of Justification and shall so continue he may finde a way into life through the midst of many errors and mistakes in other Articles and arguments of Christian Religion but if he stumbles or enterfires with the counsell of God about his justification he is in danger of perishing for ever neither will the cleerest knowledge of all other mysteries relieve him Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing Gal. 5.2 A small addition we see to the Counsell of God for our justification may cause our part to be taken away out of the Booke of life If an error in other points of Religion as about election reprobation freewill discipline or the like be to be redeemed with thousands doubtlesse an error in justification is to be redeemed with thousands of thousands In so much that all possible exactnesse and diligence in pensiculation of Scriptures and reasons and arguments to lay this corner stone aright in the building of our Faith may rather seeme negligence and loosenesse then any impertinencie or superfluitie of labour And though I have no commission from Heaven to judge that opinion touching the imputation of Christs active obedience which I oppose in the ensuing Treatise to be inconsistent with the favour of God and acceptation unto life and salvation yet in the bowells of Iesus Christ I humbly and heartily and seriously beseech all those that build their comfort and peace upon that foundation seriously to consider and lay to heart these 4 things which I shall very briefly mention desiring their respective inlargments rather in the soules and consciences of those whom they so neerly concerne First that the bridg of Justification by which men must passe and be conveyed over from death unto life is very narrow as hath in effect bin said already so that an heedlesse or carelesse step may be the miscariage and losse of the precious soule for ever Secondly that to promise our selves justification and life in any other way or upon any other termes then upon the expresse word and will of God revealed is to build upon a sandy foundation and may and ought to be abhorred and trembled at by us as the first-borne of presumptions Thirdly and with neerer relation to the great businesse in hand that to seeke justification by the Law is by the determination and sentence of Scripture it selfe no lesse then an abolishing from Christ or a rendring of Christ of none effect to salvation Christ is become of none effect unto you saith Paul whosoever of you are justified by the Law that is that seek or promise unto your selves justification by the works of the Law Gal. 5.4 Fourthly and lastly that that distinction which you commonly make between the Law or workes of the Law as performed by your selves and as performed by another meaning CHRIST to salve the danger as you conceive of your being justified by the Law is but a devise of humane wisdome at the best and no where warranted much lesse necessitated unto in the Scriptures and consequently must needs be a dangerous principle or notion to hazard the everlasting estate and condition of your soules upon I have in the Discourse it selfe and that more then once demonstrated the insufficiencie and danger of this Distinction and withall shewed that the Scriptures doe no where ascribe the Justification of a sinner to the works of the Law no not as performed by Christ himselfe but only unto his death and sufferings Therefore I content my selfe heere only to mention it Eightly and lastly the usefulnesse of the Discourse will abundantly appeare in this The opening and through Discussion of that great and noble Question therein handled concerning the Active and Passive obedience of Christ in Justification hath an influence into many other great and master veynes and passages of the Gospell and tends much to the rectifying and cleering of our judgements in these The difference betweene the two Covenants the communication of Adams sinne to his Posteritie and the equity of Gods proceedings in making the world subject unto death and condemnation thereby the consideration in Faith which makes it justifying the non imputability of the works of the Law to the non-performers of them the necessitie of Christs death the righteousnesse whereby we stand formally just before God with many other particulars of sweet and precious consideration will receive much light and cleering and confirmation hereby So that to charge the Treatise with fruitlesnesse or impertinencie is an accusation framed by the same line of equitie and truth whereby Joseph was accused of incontinencie by his
required on mans part to bring him into Communion and fellowship of that justification and redemption which Christ hath purchased for the Children of men and that without believing no man can have part or fellowship in that great and blessed businesse Sixtly It is evident from the Scriptures that God in the act of every mans justification doth impute or account righteousnesse unto him or rather somwhat for or instead of a righteousnesse the Scripture useth both expressions by meanes of which imputation the person justified passeth in accompt as a righteous man though he be not properly or perfectly such according to the Law and is invested accordingly with those great priviledges of a man perfectly righteous deliverance from death and condemnation and acceptation into the favor of God The reason of which imputation or why God is pleased to use such an expression of righteousnesse imputed in or about the justification of a sinner seemes to be this the better to satisfie the naturall scruple of the weake and feeble consciences of men who can hardly conceive or thinke of a justification or of being justified especially by God without an expresse literall and perfect legall righteousnesse Now the counsailes and purpose of God in the Gospell being to justifie men without any such righteousnesse being a righteousnesse indeed whereof man in his lapsed condition is wholly uncapable the better to salve the feares of the consciences touching such a defect and to prevent and stay all troublesome thoughts or queries that might arise in the minds of men who when they heare of being justified are still ready to aske within themselves but where is the righteousnesse conceiving a legall righteousnesse to be as necessary to a justification as Isaak conceived of a Lamb for a burnt offering Gen. 22 7. He GOD I meane is graciously pleased so far to condiscend to men in Scripture treatie with them about the weighty businesse of justification as in effect to grant and say unto them that though he finds not any proper or perfect righteousnesse in them no such righteousnesse as passeth under the name of a righteousnesse with them yet if they truely believe in him as Abraham did this believing shall in the consequences of it be as good as a perfect or compleate righteousnesse unto them or that he will impute righteousnesse unto them upon their believing So that now the state drift of the Q. SECT 3 is not either 1 whether Faith without an Object or as separated from Christ be imputed for righteousnesse for such a Faith doubtlesse in the point of justification was never dreamt of by any man that kept his wits company men may aswell fancy a living man without a Soule or a wiseman without his wits as a Faith without an Object much lesse was ever such a faith conceived by any to be imputed for righteousnesse Neither 2 is it any part of the intent of the Question to enquire whether Faith be the meritorious cause of a mans justification for both they that affirme and they that deny the imputation of Faith for righteousnesse deny the meritoriousnesse of faith every waies however it is true that they that would seem most to disclaime it and cast it furthest from them do yet in some of their most beloved tenets draw very neare unto it as will afterward appeare Neither 3 is it the Question whether Faith be the formall cause of justification that is whether God doth justifie a man with his Faith as a Painter makes a wall white with whitenesse or a Master makes his Scholar learned with knowledge for both parties make the forme of justification to be somwhat else differing from Faith contrary to that which is conceived to be the genuine tenet of Arminius Nor yet 4 doth the Question make any quere at all whether Christ be the sole meritorious cause of the Iustification of a sinner for both they that goe on the right hand of the Question and they that goe on the left are knit together in the same mind and judgment concerning this Neither 5 doth the Question as it is here propounded intend any dispute at all whether the active obedience of Christ falling in with the passive and considered in conjunction with it hath any influence into or contributeth any thing towards the Iustification of sinners for this also is acknowledged on both sides at least by the greater party of both But 6 and lastly the Question in precise termes is this whether the faith of him that truely believes in Christ or whether the righteousnesse of Christ himselfe that is the obedience which Christ performed to the Morall Law consisting partly of the inward habit of grace and righteous dispositions of his soule partly of all those severall and particular acts of righteousnesse wherein he obeyed be in the letter and proprietie of it that which God imputes to a believer for righteousnesse or unto righteousnesse in his Iustification So that he that believes is not righteous onely by accompt or by Gods gracious reputing and accepting of him for such but as rigidly literally and peremptorily righteous constituted and made as perfectly as compleatly as legally righteous as Christ himselfe is no difference at all betweene them quoad veritatem but only quoad modum the justified every whit as righteous as the justifier both righteous with the selfe same individuall righteousnesse only this difference betweene the one and the other the justified weares it as put upon him by another by imputation the Justifier weares it put upon him by himselfe or by inherency That the Scriptures no where countenanceth any such imputation of the righteousnesse of Christ as this I trust the Spirit of truth directing and assisting to make manifest in the sequell of this discourse and to give good measure of this truth unto the reader heaped up and pressed downe and running over heaped up by testimonies from the Scriptures themselves pressed down by the weight of many Arguments and demonstrations running over with the cleare approbation of many Authors learned and sound and every way greater then exception Only give me leave here to mention that by the way SECT 3 which may prevent many mistakes yea and offences too in reading the writings of many latter Divines especially of other Churches touching this point of imputation If we take the phrase of imputing Christs righteousnesse unproperly out of the usuall and formall signification of it as Luther and Caelvin and other Divines of the reformed Churches sometimes do in their writings viz. for the giving out or bestowing as it were the righteousnesse of Christ including his obedience aswell passive as active under one and the same terme of righteousnesse in the returne of it i. in the privileges blessings and benefits that are procured and purchased by it for men so a believer may be said to be justified by the righteousnesse of Christ imputed But then the meaning can be no more but this A beleever is justified by the
and tendred it unto him to require it for righteousnes or instead of righteousnes and not to accept it for righteousnes when it is brought unto him would be as apparant a breach of Covenant with God as it would be in a rich Creditor that should compound and agree with his poore Debtors for twelve pence in the pound or the like but when they brought the money to him should refuse to take it upon any such termes or to discharge them of their debt and give them out their bands Secondly SECT 6 when we deny the Imputation of Christs righteousnes in Justification we neither deny the righteousnes of Christ in it selfe we rather suppose and establish it Neither 2 do we deny the absolute necessity of it both to the Justification and salvation of a sinner Neither 3 do we deny a meritorious efficiency or causality in this righteousnes in respect of the Iustification of a sinner but verily believe and conceive that God justifieth all that are justified not simply and barely for Christs sake or for his righteousnes sake for a man may do a thing for his sake whom he much loves and respects though he hath not otherwise deserved it at his hands but for the merits sake of Christs righteousnesse there being a full and reall consideration in this righteousnes of Christ I meane his death or passive righteousnes chiefly why God should justifie those that believe in him But 4 and lastly that which we deny in denying the Imputation of Christs righteousnes is this that God should looke upon a believing sinner in his Iustification and account of him as one that had himselfe don all that Christ did in obedience to the Morall Law and hereupon pronounce or account him righteous or which is the same that God should Impute unto him those particular acts of obedience which Christ performed ◠the nature and proprietie of them so that he should stand as righteous before God as Christ himselfe or which is the same righteous with the selfe same righteousnesse wherewith Christ was righteous and so God make himselfe countable unto him for such obedience imputed in as great matters of reward as he would have beene for the like obedience personally performed by himselfe In a word this is that which we deny this is that which we affirme concerning the righteousnes of Christ in the Iustification of a sinner that God cloaths no man with the letter of it but every man that believes with the Spirit of it that is that this righteousnes of Christ is not that that is imputed unto any man for righteousnes but is that for which righteousnes is imputed to every man that believeth A Justified persō may in such a sense be said to be cloathed with Christs righteousnes as Pauls necessities were relieved supplied by his hands Act. 20 34. These hands saith he have ministred unto my necessities PAVL neither eate his fingers nor spun out the flesh of his hands into cloathing and yet was both fed and cloathed with them so may a believer be said to be cloathed with the righteousnes of Christ and yet the righteousnesse of Christ it selfe not be his cloathing but only that which procured this cloathing unto him and so Calvin calls that cloathing of righteousnes wherewith a beleever is clad in his justification justitiam morte resurrectione Christi acquisitam a righteousnes procured or purchased by the death and refurrection of Christ This righteousnes of Christ may be said to be the righteousnes of a beleever in such a construction of speech as the knowledg of God and of Christ is said to be eternall life Ioh. 17 3. viz in way of causalitie not in the formalitie of it And againe the righteousnesse of a Beleever in his Iustification may be termed the righteousnesse of Christ in such a sense as the favor of God in deliverance out of trouble is called a mans righteousnesse Iob 33 26. or as a bond servant under the Law is said by God himselfe to be his Masters money Exo. 21 21. because he was bought with his money or as the Nation and people of the Jewes is often in the Scriptures called Iacob they were not Iacob in the proprietie of his person but in his discent and propagation So may the righteousnesse of a Beleever be called the righteousnesse of Christ viz. in the fructification of it because it is a righteousnesse descended from it and issuing as it were out of the loynes of it What hath beene affirmed and what hath been denyed in the Question We come now to prove and to demonstrate the truth of both 1. from the authority of the Scriptures 2. from the grounds of reason as for the third kind of proofe or confirmation consent of Authors we shall not assigne a peculiar place for that by it selfe but enterlace our other proofes occasionally with such testimonyes as we have received from learned and judicious men for confirmation of the point to be discussed the greatest part whereof notwithstanding you shall meete with in the second and fift Chapters CAP. II. VVherein the imputation of Faith for righteousnesse is proved from the Scriptures and the interpretation of those Scriptures confirmed both by reason and authority aswell of ancient as moderne Divines VVHat it is that is imputed for righteousnesse in Iustification all the wisdome or learning under Heaven is not so fit or able to determine as the Holy Ghost speaking in the Scripture being the great Secretary of Heaven and privie to all the waies and counsells of God and therefore there is none to him to take up any difference or to comprimise betweene the Controverters about any Subject in Religion All the difficulty and question is because though he speaks upon the house top yet many times and many things he interprets in the eare All the Christian world either know's or readily may know what he speakes in the Scriptures but what his meaning and intent is in many things there delivered he leaveth unto men to debate and make out amongst them To some indeed he reveales the secret of his counsaile the Spirit of his Letter in some particulars but because these are not marked in the forehead therefore their thoughts and apprehensions though the true begotten of the spirit of truth are yet in common esteeme but like other mens till God himselfe shall please to make the difference by causing a clearer light of evidence and conviction to arise upon them yea many times the nearer the truth the further off from the approbation of many and sometimes even of those that are the greatest pretenders to the truth Foure things there are especially SECT 2 that much commend an interpretation when they are found in conjunction and establish it like that King upon his Throne Prov. 30 31. against whom there is no riseing up First if the Letter or Grammar of the Scripture will fairely and strongly beare it Secondly If the scope of the place will close
directly and entirely with it Thirdly If the interpretation that is set up against it cannot stand before the circumstance of the context about it Fourthly and lastly when the judgment of able learned and unpartiall men is found in perfect concurrence with it If these considerations be sufficient to furnish out an interpretation with authority and power then shall we need no more Scriptures to vindicate the innocencie of our affirmative viz. that Faith is that which is imputed by God for righteousnesse in Iustification the truth of our negative inseparably accompanying it viz. that the righteousnesse of Christ is not imputed but only that one Chapter Rom. 4. For the first SECT 3 the Letter of this Scripture speakes what we affirme plainly and speakes no parable about it yea it speakes it once and twice yea it speakes it the third and fourth time and repenteth not Abraham believed God and it was imputed unto him for righteousnes v. 3. Againe but to him that worketh not but beleeveth in him that justifieth the ungodly his Faith is counted unto him for righteousnes ver 5. So againe We say that Faith was imputed to him for righteousnesse ver 9. And yet againe And therefore it was imputed unto him for righteousnesse v. 22. The same phrase and expression is used also ver 23 24. Certainly there is not any truth in Religion not any Article of the Christian beliefe that can boast of the Letter of the Scripture more full expresse and pregnant for it What is maintained in this discourse concerning the imputation of Faith hath all the authority and countenance from the Scriptures that word can lightly give whereas the imputation of the righteousnesse of Christ in that sense which is magnified by many hath not the least reliefe either from any expresse sound of words or sight of Letter in the Scriptures Secondly for the scope of the place this also rejoyceth in the interpretation given viz. SECT 4 that the word FAITH should be taken properly and in the Letter in all those passages cited and from tropes and metonymies it turneth away Apparent it is to a circumspect Reader that the Apostle's maine intent and drift in this whole discourse of justification extending from the first Chapter of the Epistle to some Chapters following was to hedg up with thornes as it were that false way of Iustification which lay through works and legall performances and so to put men by from so much as attempting to goe or seek that way and withall to open and discover the true way of justification wherein men might not faile to atteyne the Law of righteousnesse as he speaks elsewhere before God that is in plaine speech to make known unto them what they must doe and what God requireth of them to their justification and what he will accept at their hands this way and what not As our Saviours answer was to the Jews asking him what they should do to worke the works of GOD meaning for their justification This saith he is the worke of God i. All the workes of God requireth of you for such a purpose that you beleeve in him whom he hath sent Iohn 6 28 29. So that that which God precisely requires of men to their justification instead of the workes of the Law is FAITH or to beleeve in the proper and formall signification He doth not require of us the righteousnesse of Christ for our Iustification this he required of Christ himselfe for it that which he requires of us for this purpose is our Faith in Christ himselfe not in the righteousnes of Christ that is in the active obedience of Christ as hereafter is shewed Therefore for Paul to have certified or said unto men that the righteousnesse of Christ should be imputed for righteousnesse unto them had been quite beside his scope and purpose in this place which was plainly and directly this as hath been said to make known unto men the counsel and good pleasure of God concerning that which was to be performed by themselves though not by their owne strength to their justification which he affirmeth from place to place to be nothing else but their Faith or beleeving To have said thus unto them that they must be justified by Christ or by Christ's righteousnesse and withall not to have plainly signified what it is that God requires of them to give them part and fellowship in that righteousnesse or justification which is by Christ and without which they could not be justified had bin rather to cast a snare upon them then to have opened a dore of life and peace unto them And therefore he is carefull when he speakes of Iustification or redemption by Christ often to mention Faith as the meanes whereby this redemption is communicated unto men See Rom. 3 25. Rom. 5 1 2. By the light of which and such like expressions the sense and meaning of those Scriptures are to be ruled wherein justification or Redemption by Christ are taught without any expresse mention of Faith as Rom. 3 24. Rom. 5.9 c. as likewise of those wherein justification by Faith is affirmed without expresse mention of Christ or any thing done or suffered by him As Rom. 3 28.30 And here by the way I cannot but reflect a little upon the unsavorinesse and inconsideratnesse of their conceipt who to avoyd the strength of the interpretation given of these Scriptures will needs force themselves contrary to all Interpreters both ancient and moderne that I have yet met with and most apparantly contrary to the most apparant scope of the Apostle throughout this whole disputation to suppose that the Apostle doth not here speake of that Faith of Abraham whereby he was justified or made personally righteous before God but of such a Faith only as God did approve of and commend in him and impute unto him as a particular act of righteousnesse in such a sense as that act of Phineas mentioned Num 25 8. is sayd to have beene imputed to him for righteousnesse Psal 106 31. Alas Paul was now in the heat of his Dispute concerning the great and weighty businesse of Iustification travailing as it were in birth with his Romans tâ—ll he had convincingly satisfied them from the Scriptures that the way of Iustification was not by the workes of the Law but by Faith in Iesus Christ Now how importune and impertinent to this designe had it beene for him to interpose a whole Chapter only to prove that which was never doubted of nor questioned by any To wit that Abraham did well in believing God and was approved by him for it His businesse here was not to argue what was lawfull and what was unlawfull or whether Abraham was justifiable in his act of believing God But to demonstrate and shew how and by what meanes a poore miserable sinner might come to be justified and accounted righteous before God which he clearly and fully demonstrates to be by way of Faith or beleeving from the example of Abraham
righteousnesse Yea whereas the Object of Faith as justifying is expressed with great varietie of words and termes in the Scriptures in all this varietie there is not to be found the least mention of the righteousnesse of Christ As if the holy Ghost foreseeing the kindling of this false fire had purposely with-drawne or with-held all fuell that might feed it Sometimes Christ in person is made the Object of this Faith Ioh. 3 16. that whosoever beleeveth in him c. Sometimes Christ in his Doctrine or the Doctrine and word of Christ Ioh. 5 46. Had yee beleeved Moses yee would have beleeved me Sometimes Christ in the relation of his person and that either as he stands related unto God as his Father Ioh 20 31. These things are written that yee might beleeve that Iesus is the Christ the Son of GOD. Or else as he stands related to those ancient promises of God made unto the Nation of the Jewes from time to time before his coming in the flesh concerning a Messia to be given or sent unto them Ioh. 8 24. Except yee beleeve that I am he you shal die in your sins Sometimes thâ—r aising up of Christ from the dead is made the Object of this Faith Rom. 10 9. For if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thy heart that God raised him up from the dead thou shalt be saved Sometimes againe God himselfe is mentioned as the Object of this Faith 1 Pet. 1 21. that your Faith and hope might be in God and Iohn 12 44. He that beleeveth on me beleeveth not on me but on him that sent me Besides many like places Lastly to forbeare further enumeration of particulars in this kind which are of ready observation in the Scriptures Sometimes the record or testimony of God concerning his Son is made the Object of this Faith 1 Iohn 5 10. He that beleeveth not God hath made him a liar because he beleeved not the record God witnessed of his Son c. In all this varietie or diversitie of expressing the Object of Faith as justifying there is no sound or intimation of the righteousnesse or active obedience of Christ Not but that the righteousnesse of Christ is and ought to be believed as well as other things that are revealed and written in the Scriptures yea I conceive it to be of nearer concernment to the maine to beleeve this righteousnesse of Christ then the beleeving of many other things besides comprehended in the Scriptures aswell as it But one principall reason why it should not be numbred or reckoned up amongst the objects of Faith as justifying may with great probability be conceived to be this because though it ought to be and cannot but be beleeved by that Faith which justifieth yet it may be beleeved also by such a Faith which is so far from justifying that it denyeth this Christ whose righteousnesse notwithstanding it beleeveth and acknowledgeth to be the Son of God Thus some of his owne Nation the Jewes have given testimony to his righteousnesse and innocency who yet received him not for their Messiah nor believed him to be God And this is the frame and constitution of the Turkish Faith for the most part concerning him at this day Fiftly SECT 6 that Faith which is here said to be imputed unto Abraham for righteousnesse ver 3. is that Faith by which he beleeved in God that quickeneth the dead and calleth the things that are not as if they were ver 17. But the righteousnesse of Christ can in no tolerable construction or congruitie of speech be called that Faith by which Abraham beleeved in God that quickeneth the dead c. Therefore the righteousnesse of Christ is not that Faith that is here said to be imputed for righteousnesse Sixtly that Faith which was imputed unto Abraham for righteousnesse ver 3. is that Faith wherein it is said ver 19. that Abraham was not weak and is opposed to doubting of the promise of God through unbeliefe ver 20. But the righteousnesse of Christ cannot be conceived to be that wherein Abraham was not weake neither doth the righteousnesse of Christ carrie any opposition with it to a doubting of the promise of God through unbeliefe being a thing of a differing kind and nature from it But betweene Faith properly taken or a firme believing and a doubting through unbeliefe there is a direct perfect opposition Therefore it is Faith in this sense and not the righteousnesse of Christ that is said to be imputed unto Abraham for righteousnesse Sevently that Faith which was imputed unto Abraham for righteousnesse was that Faith by which he was fully assured that he which had promised was able also to doe it for thus it is described ver 21. and the imputation of faith so described is plainly affirmed ver 22. and therefore it was imputed unto him for righteousnesse But the righteousnesse of Christ is not capable of any such definition or description as this that by it Abraham was fully assured that he that had promised was also able to performe it Therefore the righteousnesse of Christ is not that that was imputed for righteousnesse unto Abraham Eightly that which shall be imputed unto us for righteousnesse is said to be our beleeving on him that raised up the Lord Iesus Christ from the dead v. 24. But the righteousnes of Christ is not our believing on him that raised up our Lord Iesus Christ from the dead Therefore it cannot be that that is either said or meant to be imputed unto us for righteousnes Ninthly and lastly whereas the question or point of imputation in Iustification is handled only in this passage of Scripture Rom. 4. for those other places Gal. 3 and Iam. 2 only mention it but insist not at all upon any declaration or explication thereof it is no waies probable but that the Apostle should speake somewhat distinctly and plainely of the nature of it here Otherwise he might seeme rather desirous to have layd a stumbling block in the way of men then written any thing for their learning and comfort If we take the word FAITH or BELEEVING so often used in this Chapter in the proper and plaine signification of it for that Faith whereby a man beleeves in Christ or the promise of God concerning Christ then the tenor of the discourse is as cleare as the day and full of light the streame of the whole Chapter run's limpid and untroubled But if we bring in a tropicall and metonymicall interpretation and by Faith will needs compell Saint Paul to meane the righteousnesse of Christ we cloath the Sun with a Sackcloath and turne Pauls perspicuitie into a greater obscuritie then any light in the Scripture knoweth well how to comfort or relieve The word FAITH being a terme frequently used in the Scripture is yet never found to signifie the righteousnesse of Christ the Holy Ghost never putting this word into that sheath neither is there any either rule in
of a distinction is given the opposite member being implied is still to be framed to it as readily it may Therefore Paul had no intent to shut out but to bring in the works of the Law as wrought by Christ into the businesse of Iustification To this I answere sundry things First that the active obedience or righteousnesse of Christ should be wholly excluded and be made a stander-by so as to have nothing at all to do in the great businesse of Iustification this discourse hath no where affirmed hitherto neither doth it savor any where of the spirit of that affirmation It hath been expressely acknowledged from the beginning to have a gracious and blessed influence thereinto as it issueth and falleth into his passive obedience which together may be called a righteousnesse for which but at no hand with which we are justified Therefore this objection contending and pleading for an admission of the workes of the Law as done by Christ into Iustification doth no waies contradict the answere given in any part of it except it can prove the necessity of this admission of the active righteousnesse of Christ either for the materiall or formall or instrumentall cause of Iustification which it no waies doth nor pretendeth to do And the truth is whosoever shall doe it that is goe about to make this righteousnesse of Christ either the formall o◠materiall or instrumentall cause of Iustification will be found upon a due examination wholly to dissolve and overthrow the merit of it the establishment whereof is yet pretended as the great and pious designe of that opinion Secondly I answore that the inference insisted upon in the objection from the Scripture mentioned comes heavily and with much unwillingnesse and reluctation out of the premisses there is no necessitie nor indeed so much as a face of probabilitie in it The Holy Ghost may reject the works of men from being the cause of such or such a thing and yet no waies suppose or intimate that the works of another should be the cause thereof As when we deny either the Faith or works of any man foreseene to be the cause of his election we do not imply that the Faith or works of Christ foreseene are the cause of such election No more doth it follow that because Paul rejects the works of righteousnesse which men do from their justification that therefore he must needs imply a substitution of the workes of Christ in their stead If the words had gone thus Not by the workes of righteousnesse which we OUR SELVES had done this had beene somewhat a higher ground and a more rationall advantage to have infer'd the opposite member of the distinction viz. but by the works of another or of Christ As Act. 20 24. where Paul expresseth himselfe thus Neither is my life deare unto my selfe c. here the opposite member of the division may with good probability be conceived to be implied after this manner my life is not deare unto my selfe THOUGH IT MAY BE DEERE UNTO OTHERS And yet even such an intimation here is not of absolute necessitie neither But if the tenor of the words had only run thus Neither is my life deere unto me so that I may fulfill my course with joy No man would ever have dream't or thought of any further thing to be implied then what was expressed So when the Holy Ghost in a direct and plaine tenor of Speech speaketh only thus Not by the workes of righteousnesse which we had wrought not which we our selves had wrought for men to conclude or inferre an implying of workes wrought by another is in plaine and necessary interpretation to make themselves wise above that which is written But thirdly to put the matter out of all question that excluding the works of the Law which we had done he had no intent by way of opposition to imply the works which another might doe he expresseth plainly the opposition himselfe and tells us that it was according to his mercy that he saved us not by the works of righteousnesse which we had done but according to his mercy he saved us Therefore here can be nothing implied by way of opposition because the opposition is fully and distinctly set downe And Fourthly least any might yet say that it may be according to Gods mercy and yet by the works of righteousnesse wrought by Christ too these two may easily be reconciled and stand together the Apostle delivers himselfe distinctly of that wherein this mercy of God he speaks of consisteth not in saveing of us by the works of Christ imputed to us but in regenerating of us and washing us in the new birth Fiftly and lastly as such an inference is no waies necessarie SECT 6 nor so much as probable so is it no waies pertinent to the purpose for which it is so earnestly contended for though it should be granted Because it is evident that the Apostle here rejects the workes of righteousnesse which he names from being any causes antecedaneously moving God to save us and not from being the formall cause of justification So then let us give the objection it s owne hearts desire even that it murmur's so much after viz. that the works of Christ must of necessity be here implied yet will it perish and come to nothing even whilst this meat is in the mouth of it For all that will follow or can be concluded by the imaginary advantage of such a supposition is only that whereof themselves will be ashamed when it is brought forth unto them viz. this that it is not the works of the Law which we have done our selves but those which Christ hath done that have moved God to save us by the washing of the new birth and by the renewing of the Holy Ghost Which if it be understood and meant of the decree and purpose of God so to save us is against the truth if it be understood of the execution of this decree is against themselves For that which moved God to decree or intend this salvation unto us was nothing out of himselfe but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good and gracious pleasure of his will Eph. 1.5 or as that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his will is somewhat more emphatically with more of the Spirit and life of the originall in it rendred by our Translators ver 11. of his owne will implying as I conceiv◠that that will wherewith God willeth and purposeth to save his people is intirely his owne borne and begotten as it were only out of himselfe without the seed of any consideration of any thing whatsoever out of himselfe As for the execution of this decree in the actuall justification or regeneration of those whom he hath purposed to save if this be ascribed to the works of righteousnesse done by Christ as the cause moving God thereunto this cleerely establisheth the merit of the righteousnesse of Christ in justification but overthroweth the formality of it which is that
Joseph gave Gen. 41.32 why Pharohs dreame was doubled by God unto him was to shew that the thing was established by God so the reason why Paul mentions the second time so immediatly upon the former the consistence or standing of this righteousnesse in and by Faith in all likely hood was this to shew that this righteousnesse certainly will carry it notwithstanding all the unlikelyhood and seeming imperfections of it and that the thing is fully concluded and established with God accordingly Or as it is often in speech betweene man and man when a man hath spoken that which seems improbable to him to whom it is spoken and may be conceived that the Speaker was mistaken in his words and would correct himselfe if he considered what he said it is usuall in such a case if he that spake spake advisedly and be able to make good what he said and meanes to stand to it to speake the same thing over againe and so to confirme and ratifie that which was spoken against both the unlikelyhood of the thing and the unbeliefe of the hearer It is a passage I conceive carried by some such rule as this which the Apostle hath in the following Chapter ver 4. Rejoyce in the Lord alwaies Now because these Philipians were under great trialls and afflictions and so might think it was no time for them to rejoyce in and that Paul had forgotten himselfe and the condition they were in to speake to them of rejoycing therefore to shew that he knew well enough what he said and that he had weighed his words sufficiently before he put them downe and that there was no other cause but why they should rejoyce in the Lord notwithstanding the fiery triall that was upon them he redoubles the words of his exhortation Rejoyce in the Lord alwaies and againe I say rejoyce So Paul here having once affirmed that the righteousnesse wherein he desired to be found was the righteousnesse which is by the Faith of Christ least he should seeme to have spoken that which he would not stand to or that which he would upon second thoughts retract he speakes the same words in effect the second time and avouceth that very righteousnesse which is by Faith to be that righteousnesse that he would stand to and desired to be found with If Paul had had any mind or inclination at all to have placed the righteousnesse by which he was to be justified in the righteousnesse of Christ imputed here was even a tempting occasion and opportunity to have drawne him into expressions of himselfe that way But we see here is loud speaking againe and againe of the righteousnesse of Faith but altum silentium profound silence of any righteousnesse from the imputation of the righteousnesse of Christ This for a fift proofe from Scripture CAP. VII VVherein the imputation of Faith for righteousnesse is further cleered from the Scriptures SIxtly SECT 1 that that which God imputes for righteousnesse in Iustification is not the righteousnesse of Christ himselfe in the sense refused in the first Chapter of this discourse but Faith in Christ I conceive may be cleerely wrought out and evicted out of all those Scriptures where Iustification is ascribed unto Faith Not to heap up places in this kind which are confessedly many Therefore we conclude that a man is justified by Faith c. Romans 3 28. So againe Romans 5.1 Therefore we being justified by FAITH c. All confesse that MEN are justifyed by Faith and indeed the conclusion thus far is greater then can be gaine-said The pregnant letter of the Scripture is too hard for any mans contradiction Now when men say and professe according to the Scriptures that Faith iustifieth I demand what is it they meane by Faith do they not meane their beleeving or the Act of Faith usually so called and expressed which by the assistance of of the Holy Ghost is raised within them and put forth by them If by Faith in this case they meane any thing besides either the habit or act of beleeving I confesse my soule hath not yet entred into their secret The Scriptures in the matter of Iustification seeme rather to speake of that which we call the act of beleeving then of the habit and so learned Dâ—vines as far as I have observed generally conceive Now for men to say and to professe themselves that Faith justifieth and yet to condemne it for an error in another that shall say and hold that it is an act of Faith that justifieth hath in my apprehension as much inconsistencie of reason in it as if a man should grant that Hierusalem once was the joy of the whole Earth and yet should censure him that should say that the Citie Hierusalem was ever so or that should grant that Paul laboured in the Gospel more then all the Apostles but would not endure him that should say that Paul the Apostle did so As Hierusalem and the Citie Hierusalem are the same and Paul and Paul the Apostle the same so are Faith and the act of Faith but the same and if one justifieth certainly the other justifieth also It may be it will be here said SECT 2 that they which confesse that Faith justifieth doe not meane or conceive of it as divided or severed from it's object CHRIST No more did ever any man that had but the first fruits of reason given him for his allowance For a man to say that he seeth and yet to affirme that when he seeth he seeth nothing is to professe open enmitie against common sense and reason Neither is it any other in him whosoever he be that shall conceive of any act of Faith that is not exercised or acted upon its object either Christ in person or Christ in promise or the like It is unpossible that any man should beleeve but that he must beleeve something or in some person and so when any man speakes of Faith or beleeving he must of necessity imply the object with or in the Act though he names only the Act and not the object as the usuall manner of the Scripture expression is where Faith or beleeving is 40 times mentioned without addition of the object Christ or the promise of God in Christ or any thing equivalent to either Secondly it may be it will be said that when men professe and say that Faith iustifieth their meaning only is that Faith justifieth instrumentally and not otherwise To this I answere neither hath any thing more bin said hitherto by me neither is any thing intended to be said in the sequel but according to the rule of this position Faith justifieth instrumentally But thirdly it may be it will be yet further obiected and said SECT 3 that when men confesse that Faith iustifieth their meaning is that it Iustifieth as it takes hold of Christs righteousnesse I Answere if this also should be granted but the Scripture as hath bin said never mentioneth or describeth justifying Faith under any such consideration yet it
man shall live The former clause after Pauls succinct and presse manner of expressing himselfe is very briefe and therefore somewhat obscure in it selfe but the latter clause easeth the burden of the dificulty and casteth a sufficient light upon it Whereunto if we adde but the dependance and reference that this verse hath upon the former Pauls meaning will bee found as cleere as the noone day Therefore when he saith the Law is not of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall by or out of faith his meaning can be no other but this that the righteousnesse of the Law doth not arise or come upon any man out of his Faith or by his beleeving or that no man is made partaker of a legall righteousnesse by beleeving but saith he the very doer the man he shall live in or by them He proves the truth of the former clause from the expresse tenor of the Law or legall righteousnesse as standing in full opposition to any derivation of it from one to another even by Faith it selfe As if he should say no legall righteousnesse can come upon any man by beleeving because it is only the man himselfe that doth the things of the Law that shall be justified and live by them the righteousnesse of the Law never goeth further in the propriety or formalitie of it to the justification of any man then to the person of him that fulfills the Law That by the word Law in this place is meant the righteousnesse or fulfilling of the Law besides that there can hardly be made any reasonable interpretation of the clause if this word be taken in any other sense may appeare by the like acception of the same word the Law in other passages of this Apostle when it is used upon like occasion Rom. 4.13 for the promise was not to Abraham or his seed through the LAW i. through the righteousnes of or obedience unto the Law viz. that it should be obtained and enjoyed by any such righteousnesse as is evident by the opposition in the following clause but through the righteousnesse of faith i. this promise was not made unto him and his seed that the benefit and blessing of it should be obtained by the former but by the latter righteousnesse The word is againe used in the same signification in the very next verse For if they that be of the Law be heires i. that are for the righteousnesse of the LAVV. and will stand to be justified by that besides other places without number The scope likewise of the place and the dependence of the clause with the former ver SECT 3 apparantly evinceth this interpretation The Apostle in the former verse had delivered it for a truth that no man could be justified in the sight of God by the Law i. by the righteousnesse or works of the Law for this reason because the Scripture saith that the just shall live by faith Now because this consequence might seeme somewhat doubtfull and insuâ—ficient lying open to some such exception against it as this what though the just doe or must live by faith may they not be justified by the works of the Law too and live by them also may not the righteousnesse of the Law be made over unto them by faith and so compound righteousnesse be made for them of both together No saith Paul the Law is not of faith there can be no legal righteousnesse derived or drawn upon men by faith and that for this reason because such a righteousnesse is by the expresse letter and tenor of the Law consined and appropriated to the person of him that fulfills it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man himselfe that doth them shall live by them q. d. there is a repugnancy and contradiction in it ex naturarei in the very nature and effence of the thing that the righteousnesse of the Law should â—ver be removed or caried over from one mans person to another though it were attempted by the hand of Faith it selfe God never intended that the Law and faith should meet together to jumble up a justification for any man And whereas it is frequently charged as a matter of deep prejudice upon the opinion laboured for in this discourse that it magnityeth faith above measure and makes an Idol of it the truth is that the contrary opinion which ascribes to it a power of transferring a legall righteousnesse â—â—â—gnifieth it 7 times more and ascribes a power even of impossibilities to it Faith may boast of many great things otherwise and may remove mountaines but for removing any legall righteousnesse in the sense we speake of it must let that alone for ever There is a greater contrariety and indisposition in the severall natures of faith and the Law in respect of mixing or working together to make up a Iustification then was betweene the lion and Clay in Nebuchadnezzars vision Dan. 2.43 though in other things they well agree Repugnantia legis et fidei est saith Calvin in Gal. 3.12 in causa justificationis facilius enim aquam igni copulabis quam haec duo concilies homines fide et lege esse justos 1. There is a repugnancie betweene the Law and faith in the matter of Iustification and a man may sooner couple fire and water together then make these two agree that men are righteous by faith and yet by the Law too Consonant to this Scripture last opened is that Rom. 4.14 For if they which are of the Law be heires faith is made voyde and the promise is made of none effect Where you see as full and as irreconcileable an opposition betweene the righteousnesse of the Law and the righteousnesse of faith in respect of justification as is betweene East and West it is unpossible they should be brought together There is a greater gulfe fixed betweene them then was betweene Abraham and Dives faith cannot go over to the righteousnesse of the Law to joyne with that in Iustification neither can the righteousnesse of the Law bee brought over unto faith What reason there may bee conceived for this Non-imputabilitie of the righteousnesse of the Law See Cap. 21 we shall have a faire opportunity to declare in the prosecution of our grounds and reasons for the point we favor in this discourse which is the next thing we hast unto CAP. IX Wherein the first ground or argument for the conclusion undertaken is propounded and established HAving considered with as much diligence and faithfulnesse as frailty would permit how the Scriptures stand affected and incline in the controversie depending we are lead in the next place by the hand of a plaine and familiar method to propound such Arguments and considerations for the confirmation of the premisses as reason and sobriety of thoughts about the stated Question have suggested My first ground and argument to prove that the righteousnesse of Christ in the sence now under dispute viz. in the letter and proprietie of it cannot be imputed unto any for their
or Adams person interpreted or expounded at large and may with as good propriety of speech be called Adam as the nation of the Iewes is often in the Scripture called Iacob So then it being granted 1º that the sinne of Adam was exceedingly sinfull and demeritorious 2º that his person properly taken by reason of the scantnesse or narrownesse of it was not capable of the fulnesse of that wrath which that sin deserved and which it stood best with the glory of God should be executed or poured out upon it it cannot be thought any waies unrighteous or unequall that his posteritie should be arrested also and taken into Communion with his person in the punishment inflicted to supplie that which was wanting in it That God should not be stinted or streightned in making provision for his owne glory in the punishment of sin but that he should punish till he maketh himselfe whole at least till he cometh as neere into his owne as conveniently he may there is no man can judge unequall or unjust Now then Adam who was the sinner having of his owne whereof or wherewith to make satisfaction I meane a posterity which was so fully so intirely and as I may say so identically his owne that it was as yet rather himselfe then his it cannot but be thought equall and meet that God should father seize upon these to doe himselfe right then upon the Angells or any other kind of creature that had not that neere and speciall relation to the transgressor As in the case of the sinne of Korah Dathan and Abiram and so of Achan before mentioned the personall punishment of the offenders not holding out proportion with the nature and quality of their offences there is no man but must needs conceive it more agreeable to justice that their owne families respectively and those that had the neerest relation to them should be taken to make up the exemplarinesse of the punishment till it was increased and raised to the line and levell of the offence then any other family or person that stood at a further distance from them God in a faire and reasonable construction involving Adam and his posterity in the punishment for his sinne did but involve Adam himselfe or his person only because his person and posterity when this punishment was executed were but one and the same Adam This is the third and last particular upon which the equitie of God in punishing aswell Adams posterity as his person for his sinne seemes to be grounded viz. the peculiar neerenesse and relation betweene his person and posteritie Me thinks there is a joynt intimation of all the three SECT 14 in that Scripture Rom. 5.12 Wherfore as by one man sinne entred into the world and death by sinne and so death passed upon all men in that or rather according to the best translations and expositions in whom all men have sinned Here is first the demerit of this sin implied in that death is said to enter into the world by it There is nothing in sinne to draw death and condemnation after it but only the demerit or sinfulnesse of it as for the act it selfe whereunto this sinfullnesse cleaveth for malum semper habitat in alieno fundo as one saith evill is alwaies found with somwhat that is not evill this is directly and efficiently from God himselfe as hath bin said and therfore death is no wages due to this neither would it in case it were imputed to any man bring any guilt or condemnation upon him Secondly it being further said that death being entred into the world passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all men or over all men it sheweth that Adams single person was not sufficient or able to beare the fullnes of that punishment which the sinfullnesse-of his sin had deserved otherwise death doubtlesse would have stopp'd there and have gone or passed on no further Thirdly and lastly where it is added in the close as the reason why death being gotten into the world should passe directly towards men and should prevaile in speciall manner over them and that over them all without exception viz. because that in him i. Adam all men had sinned this implieth that had not men bin in the loynes of Adam who was the sinner or otherwise had no speciall or neere relation to him this death had had no more right or advantage against them then against other creatures So that now these things duly considered SECT 15 evident it is that the imputation of Adams sinne or rather of the act of Adams sinne for otherwise it is nothing to the purpose so much spoken of and urged in this case to his posteritie is not the ground or cause of the punishment that is fallen upon his posteritie for it neither is there the least little in the Scriptures founding that way but chiefly that speciall communion they had with him in his nature having then their severall beings respectively in his loynes and consequently in his sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this in the Second Part. cap. 2. Sect. 11 12 13. in whom all have sinned saith Paul Therfore now the ground of that punishment or condemnation which is come upon all men is not the imputation of Adams sinne much lesse of the act of Adams sinne as before we distinguished but if any imputation be in this case it is of every mans owne sinne in Adam for it was not Adam alone that sinned but all sinned in him it is every mans owne sinne that is imputed to him and for which he is punished As Levi himselfe is said to have paied tithes in the loynes of Abraham his Father not that Abraham's paying of tithes was imputed to Levi Heb. 7.9.10 so neither is it to be said that Adams sinne is imputed to his posterity but rather that this posteritie themselves sinned in Adam and it is but every mans own sin not Adams that is imputed to him To make a bare and district imputation of the act of anothers sin the adequate and sole ground and foundation of that heavy judgement and punishment that is layed upon all men in this kind is not so much to represent God to the minds and consciences of men as a district just and severe Judge which with their interpretations may be affirmed of him as to make him so farre to take pleasure or to delight in blood and in the ruine of his creature that he will take occasion even where none is to slay and to destroy with death And of the two doubtlesse it were lesse dishonourable unto God to conceive or say of him in this case that he fell thus heavie in wrath and judgement upon the whole posterity of Adam because he would doe it or because it was his absolute will and pleasure so to doe then to pretend or conceive the bare imputation of the act of Adams sin the cause or reason of it For in the former the absolute power or Soveraigntie of
yeares in his integritie and uprightnesse without the least touch of any transgression he had still bin a debtor of obedience to the Law upon the same termes that he was at the beginning and the least interruption or breach in the course of his obedience had even now beene the forfeiture of that life hee enjoyed So then this position also is unquestionably true that there needs no other righteousnesse but onely the forgivenesse of or freedome from sinne to give a man a cleare and lawfull title unto life Notwithstanding the Scriptures of the new Testament seeme to place the immediate right or capacitie which beleevers have to the Kingdome of heaven and eternall glory rather in the grace of Adoption or Sunship vouchsafed by God unto them through Jesus Christ then in any righteousnesse whatsoever even remission of sinnes it selfe not excepted as was proved more at large in the 12th Chapter of the former part of this Treatise The reason whereof may haply be this because the life and blessednesse which come by Jesus Christ to the world through Faith are of a farre higher nature excellencie and worth than that life which was covenanted by God with Adam by way of wages for his worke or obedience to the Law and therefore require a higher and fuller and richer capacity or title in the creature to interesse him therein than that did Worke or labour faithfully performed is sufficient to entitle a man to his wages or hire the labourer saith Christ is worthy of his hire but the gift of an inheritance requireth a speciall grace and favour no lesse than of an Adoption to make a man regularly and according to the usuall course of humane transactions capable thereof That satisfaction which Christ made to the justice of God for sin Conclusion 6 SECT 7 and whereby he procured remission of sinnes or perfect righteousnesse and reconciliation with God for those that beleeve See Mr. Gataker against Gomarus p. 4.15.25 And Paraus de Iustit Christi Act. pass p. 168. 180. consists onely in that obedience of his which he performed to that peculiar and speciall Law of mediation which God imposed upon him which we commonly though perhaps not altogether so properly call his passive obedience and not at all in that obedience or subjection which he exhibited to that common Law of nature which we call morall This is evident because nothing can be satisfactory to divine justice for sinne but that which is penall without shedding of blood saith the Apostle Heb. 9.22 there is no remission and consequently no satisfaction for doubtlesse where there is satisfaction there is and may be remission Now that that obedience or subjection which Christ exhibited to the morall Law was no wayes penall to him is evident from hence Penall to him in respect of his Godhead it could not be the divine Nature being no wayes passive in it selfe nor capable of punishment Againe in respect of his humane nature this obedience could not be penall because it was required of man in his innocency and imposed by God upon Adam before his fall yea and still lieth and shall he to the dayes of eternity upon men and Angels yea and upon Jesus Christ himselfe in their glorified conditions Love which the Apostle affirmeth to be the fulfilling or keeping of the Law never falleth away Therefore to make obedience to the morall Law penall is to affirme that man was punished and that by order and appointment from God before his fall or before hee sinned and that the glorified Saints and Angels yea and Iesus Christ himselfe are now punished in heaven Besides the Scriptures themselves no where ascribe this satisfaction we speak of or the work of Redemption nor any part or degree of it to the holinesse innocency or active obedience of Christ but still to his passive See Rom. 3.25 Rom. 5.6 8. 2 Cor. 5.21 Eph. 1.7 Ephe. 2.16 Col. 1.14 Heb. 2.14 Heb. 9.12.14.26 Heb. 10.10 1 Pet. 2.24 1 Pet. 3.18 1 Iohn 1.7 Revel 1.5 c. Besides many other places of like importance Conclusion 7 But this is a point which I have had occasion to prosecute more at large elsewhere SECT 8 where I have fully answered that common answer and exception to these and such like Scriptures See Mr. Gataker against Gomarus p. 8.19.20 c. Qui verò obedientiae activae aut sanctitati nativae meritum justitia ascribunâ— mortem Christi fine dubio inanem reddunt Par. de Iustic Christi Activa Pasâ—va p. 181.182 that they are all figurative and by a Synechdoche expresse the whole by mentioning only a part Therefore I shall not further insist upon this here If Christ had fulfilled and kept the Law for us i. in our steed till the utmost period of his life there had beene no occasion or necessity of his dying for us There is no light clearer than this For if we stand before God by vertue of the perfect obedience of Christs life imputed to us as our owne righteousnesse and obedience to the Law perfectly righteous we are no more obnoxious to the curse of the Law and consequently have no neede of any satisfaction to divine justice nor of any remission of sinnes by blood Duo ista pronustciata Christuâ— sanguinis effusione redemit nes ab execratione legis Christus obedientiam prâ—stitit proâ—â—â—bis implicant contradictionem Piscator There needs nothing more to a perfect justification than a perfect righteousnesse or a perfect fulfilling of the Law This the Apostle clearely layeth downe Gal. 2.21 If righteousnesse be by the Law whether performed by our selves or by another for us for there is the same reason of both in respect of justification then Christ is dead in vaine This proposition is so cleare and full of the light of its owne truth that both Piscator and Pareus heretofore and Mr. Gataker of late have not simply affirmed but with more than an ordinary confidence avouched that to hold an imputation of the active obedience of Christ amounts to no lesse than an abrogation of his death But this consequence also I remember I have argued more at large in the 13. Chap. of the former Part of this Treatise and therefore for the present leave it Conclusi 8 That Vnion and Communion which true beleevers have with Christ SECT 9 doth no wayes require or suppose any such imputation of his righteousnesse unto them as is conceived That Vnion and Communion which the wife hath with the husband doth not require that whatsoever the husband hath should be imputed to the wife or that the wife should be reputed to have whatsoever the husband hath The wife is not reputed wise because the husband is wise she may be weake and simple notwithstanding and justly so reputed to be neither is the honestie or faithfulnesse of the husband in marriage so imputed to the wife and therefore she must be reputed faithfull and honest in the same kinde The wife may be
deliver them out of trouble or the like And this doubtlesse is the most frequent signification of the word of all other Thus Psal 145.7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse that is of thy clemency and grace towards thy people So Psal 51.14 Mica 6.5 besides other places without number Fourthly that gracious purpose and intent of God towards his elect for giving them saving Faith in due time is sometimes called the righteousnesse of God Thus 2 Pet. 1.1 those beleevers to whom Peter writes are said to have obteyned like precious Faith with him through the righteousnesse of God c. Fiftly that which is of most concernment to the question in hand by the righteousnesse of God is sometimes meant that Iustification or that way method or meanes of Iustification whereby God Iustifieth and makes men righteous Thus Rom. 3.21 The righteousnesse of God which is without the Law i. that way and course which God hath found out for the Justification or making men righteous which consists not in the observation or works of the Law is said to be manifested being witnessed by the Law i. the writeings of Moses and the Prophets So the verse following the righteousnesse of God which is by the Faith of Iesus Christ In the like sense the word is also used Rom 1.17 Rom. 10.3 In all which places with their fellowes by the righteousnesse of God is meant that Iustification or way of making men righteous which God himselfe out of his speciall wisdome and grace hath found out and recommended unto the world as being farre differing from that way of Iustification which the wisdome of the flesh and the thoughts of men run so much upon viz. by workes and observation of the Law In the same kind of expression mens owne righteousnesse signifies Rom. 10.3 that way or meanes by which they intend or seeke to be Iustified Some Divines of great worth and fame affirme Iustitiae veâ—abulum in Scripturis se mper notas Dei bonitatem Miseriâ—ordians salutem redemptionem nunquam vere adhibetur ad id significandum quod vulgo iustitiam dicimus neÌ„pe affectum illum quo Deus ad scelera et peccata vindicanda propendet irae iudicij vocabula ad hoc significandum potius adhibentur Cameron Myroth in ve 21. cap. 3. ad Rom. p. 178. that the word Iustitia Justice or righteousnesse in Scripture never signifieth that which is commonly called Justice in God that is that nature or affection in God which inclineth him to punish or take vengeance on sinne this they say is usually expressed by those terms wrath and judgment but either the goodnesse mercy and salvation of God or the like But whether this observation will stand or no I make some question For in the sixt place I conceive that sometimes that very affection in God mentioned viz. his severity against sinne and sinners is expressed by this word righteousnesse In this sense the word I conceive may well be taken Rom. 3.25.26 c. that he i God might be Iust and a Iustifier of him which is of the Faith of Iesus that is that God might appeare and be declared to be a severe Judge and punisher of sinne and yet iustifie and acquit all those from sinne who beleeve in Iesus Christ Seventhly Christ himselfe sometimes seemes to be called the righteousnesse of God as Esa 42.21 The Lord is well pleased for his righteousnesse sake So Esa 51.5 c. Now Christ may be called the righteousnesse of God because he is the great Author or Mediator of that righteousnesse or Iustification which God vouchsafeth unto the world Lastly the society and company of those that are made righteous or iustified by God through Christ are called the righteousnesse of God 2 Cor. 5.21 of which phrase we shall speake further in this Distinction Againe 2º this word Iustice or righteousnesse SECT 3 when applied to men sometimes signifieth that generall frame of the heart or soule consisting of all those holy dispositions and affections which are found in some degree in every true-borne child of God In this sense God himselfe attributeth righteousnesse unto Noah Gen. 7.1 Thee have I seene righteous c. In this sense righteousnesse is opposed to the corrupt and sinfull frame of the heart in the estate of unregeneratenesse and a righteous man to an unregenerate man This sense is obvious in Scripture Secondly the fruits works or actions arising from such a frame of heart are sometimes called righteousnesse Thus it is used Act. 10.35 1 Ioh. 3.7 and elsewhere Thirdly that particular and speciall disposition which inclineth a man to deale uprightly and according to the rules of equity with all men and is opposed to fraud violence oppression c. together with the worke and fruite of such a disposition sometimes goeth under the Name of Iustice or righteousnesse See Gen. 30.33 Deut. 1.16 Esa 33 15. besides many other places Fourthly and with more concernment to the point in hand Iustification it selfe in the passive sense declared in the former distinction is sometimes by a metonymie of the cause for the effect expressed by the word righteousnesse Thus Gal. 2.21 If righteousnesse i. Justification come by the Law i. by the works of the Law then Christ is dead in vaine So Rom. 10 4. Christ is the end of the Law for righteousnesse i. for Justification to them that beleeve So ver 5. Moses describeth the righteousnesse which is of the Law c. i. sheweth wherein that Justification consisteth which is to be attained by the Law if men will seeke to be justified by it So againe Ro. 5 17 The guift of righteousnesse i. of Justification and ver 18 by the righteousnesse of one c. i. by the iustifying of one as the former translation reads it and that I conceive more agreeably to the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather by one iustifying i. by one procurement of Iustification the gift came upon all men viz. that beleeve unto Iustification of life meaning that Christ by one and the same meanes used for the iustifying of men purchased and procured the Justification of all those that should beleeve be they never so many and that such a Iustification which shall be accompanied with salvation See more instances of this signification of the word Rom. 8.4 Rom. 9.30 Rom. 10.10 1 Cor. 1.30 c. with divers others Thus also in the same propriety of speech to make righteous and to iustify are but the same as to make wicked and to condemne Compare Rom. 5. ver 19. with ver 18. Fiftly sometimes Christ himselfe is by an ellipsis of the efficient or procuring cause very usually in Scripture called the righteousnesse of men i. the Author or procurer of their Justification or righteousnesse as Ier. 23.6 33.16 c. In the same figure of speech he is elsewhere called our hope our life our sanctification our redemption c.
infinitenesse of that grace which the Lord Iesus Christ manifested unto the world by his dying for it If it be objected and said SECT 5 that other men are bound to lay downe their lives for the truth when they are call'd thereunto and so for one another 1 John 3.16 and this must needs be by the Morall Law therefore Christ stood bound by the same Law to doe the like To this I answere 1º that men considered simply as men and not as sinners or as men that have sinned were not bound by any Law whatsoever to lay downe their lives at all nor upon any occasion whatsoever because God by promise had setled the inheritance and possession of life upon innocencie and integrity for ever Therefore as the Apostle reasons in another case Gal. 3 21. Is the Law then against the promises of God God forbid So is it to be conceived in this case that the promise of God being d ee this and thou shalt live there was no Law that should contradict it that is that should enjoyne a man being innocent and doing all things required in the Law to die or part with his life upon any termes whatsoever Therefore secondly that obligation or commandement which now lieth upon men to part with their lives either for witnessing the truth or upon any other occasion was not originally any branch of the Morall Law but partly by reason of the interveening of sinne but especially by reason of the great benefit of the redemption of the world from sinne by Iesus Christ it is now a superadded duty amongst many others somewaies reducible to the Morall Law but not properly or directly conteyned in it And thus the Scripture it selfe plainely determineth For speaking of this duty of laying downe a mans life in case the spirituall yea or perhaps the temporall rall necessity of some men doe require it and doubtlesse there is the same reason of all other cases in this kind it grounds the equity and obligement of it upon the grace and benefit of Redemption by the death of Iesus Christ Hereby have we perceived love that he layd downe his life for us THEREFORE wee ought also to lay downe our lives for our Brethren 1 Joh. 3.16 So that in the third place Iesus Christ being universally free from sinne in and from the first instant of his conception to his death and having none nor any need of any to die for his redemption could have no tie or obligation upon him from the Morall Law to lay downe his life upon any occasion whatsoever in asmuch as this Law in the first institution and imposure of it requireth death of no man upon no occasion but for sinne neither did it then require this by any way or duty but of threatning neither doth it now require it of any man but upon the supposall of sinne and that great deliverance from sinne brought into the world by another Iesus Christ Fourthly and lastly I answere yet further that no man hath ever any calling from God by vertue of the Morall Law as now it stands with all the additions and improvements of it to lay downe his life either for witnessing the truth or for the benefit of the Brethren or for any other possible end or purpose when that end whatsoever it be for which this laying downe a mans life seemes to be required may be aswell that is as Lawfully and as sufficiently provided for in another way For certainly neither doth the Morall Law nor God himselfe by vertue of any commandement in this Law require of men at any time to die like fooles and what is it but to die like a foole when a man shall give his life for that which might aswell and as effectually bee procured by him in another way If therefore it be conceived that Christ might be called God by vertue of the Morall Law to lay downe his life for witnessing or sealing the truth I answere that Christ could have as sufficiently provided for the honour and advancement of Truth another way as by his death viz. by the inward illumination and conviction of the judgementsand consciences of meâ— by his spirit Therefore he had no call by the Morall Law to die for this end If it be yet objected but the salvation of men his Brethren could not be provided for by him in any other way but by his death only Therefore in this regard and for this end he might be bound by the Morall Law to die To this I answere as before in part that the Morall Law considered as simply morall i. as requiring only those duties of a man which were required of him in his estate of innocencie threateneth all sinners without exception with death without giving the least intimation or hope of any to die for them so farre is it from imposing it by way of duty upon any man whatsoever to die for them Therefore whatsoever may now be conceived to be imposed upon any man by way of duty in this kind doth not arise from the originall and native morality of the Law but from that alteration and change which the grace of redemption by Iesus Christ hath made in the estate and condition of men by reason whereof many generall principles and impressions of the preceptive or directive part of the Law are improved and extended to many dâ—tâ—es which were not at first comprehended or intended in them From all which duties it is evident that the Lord Christ considered simply as a man or as an innocent and sinlesse man or as having his condition no waies altered or made better by any Redemption by any another SECT 6 was absolutely and universally exempt and free Thus at last we have I conceive sufficiently cleered and established both the truth and necessity of the distinction last propounded viz. of the righteousnesse of Christ into that which is commonly called Active wherein his personall integrity and holinesse is absolved and made perfect and that which is called Passive which is the righteousnesse of another Law differing from that which is called Morall and was performed by him meerely in relation to the justification or righteous-making of others The truth and necessity of the distinction might be further evicted from the Scriptures as from these and such like Esa 53.11 2 Cor. 5.21 Heb. 7.26 Heb. 9.14 1 Pet. 3.18 c. By all which passages it is evident that Christ doth not justify others by the morall righteousnesse of his person whereby himselfe was made righteous but by that other righteousnesse which we may call mediatorie satisfactorie passive or meritorious and yet with all that this righteousnesse it selfe could have done nothing this way but upon presupposall of and inconsistence with the other as will hereafter further appeare But because this hath bin sufficiently performed by others (a) Pareus de Iustic Christi Act. et Pass P. 181. and the distinction it selfe is granted and acknowledged by the learnedest (b) Bish Davenant De
exactnesse ever after to the worlds end without the least failing in the least point of obedience thereunto the condition of a legall justification being that a man must continue à carcere ad metas from the very first entrance upon his being to the last end thereof in all things that are written in the Law to doe them so that the least trip or stumbling throughout all his course wholly dissolves and overthrowes such a justification Secondly because God hath opened another way for the justification of sinners viz. Faith in Jesus Christ and certaine it is that he never sets up one way against another or one ordinance against another so that what he intends should be effected by one he should intend to be effected by another also as hath bin argued and proved more at large in the former part of this Treatise (a) cap. 12. Sect. 2. c. Therefore to affirme that the fulfilling of the Law is required of any man either by himselfe or by another in his stead for his justification is to affirme either that a man that hath sin'd hath not sin'd or that which God hath said he hath unsaid Christ may be said to have kept the Law Distincti 6 SECT 11 in reference to our justification two waies or in a double sense either 1º for us or 2º in our stead In the former sense it may be admitted that Christ kept the Law for our justification but not in the latter The former sense only imports that this obedience of his had an influence into our justification and did contribute that which was of absolute necessity thereunto which hath bin explained and granted and in part proved formerly The latter sense imports that the keeping of the Law was primarily required of every man for his justification since the fall and that God in respect of the personall disabilities of men for such performance in reference to such an end sent his Sonne Iesus Christ to performe it in their roomes and places Which supposition stands convict of a manifest untruth in the former Distinction and elswhere in this Treatise (a) Part 1. cap. Sect. Distincti 7. SECT 12 The Iustification of a sinner I meane Passive though it be but one and the same entire effect yet may it be ascribed to many and those very diffâ—rent causes respectively according to their severall influences and differing manner of concurrence thereunto God may be said to iustifie Christ may be said to iustifie yea the Holy Ghost in a true and proper sense may be said to iustifie Faith may be said to iustify the Minister may be said to iustifie as well as to save 1 Tim. 4.16 remission of sinnes may be said to iustifie c. Whatsoever contributeth any thing more or lesse either in a superior or inferior way towards the raising and producing any effect the effect it selfe may not onely according to truth but in ordinary propriety of speaking be ascribed unto it It is as true to say and not unproper that the sling in Davids hand or the smooth stone which he slang or his act of slinging killed Goliah as to say that David himselfe killed him though it 's true David was the principall efficient in this action and the other were but inferior and instrumentall So that to reason thus Christ iustifies therefore Faith doth not iustifie or thus Christ is our righteousnesse therefore Faith is not our righteousnesse or remission of sinnes is not our righteousnesse c. is as if a man should argue after this manner It is God that maketh rich therefore money maketh not rich or a diligent hand maketh not rich which yet is a truth and is affirmed by the Holy Ghost aswell as the other Or thus It is God that purifieth the heart therefore man purifieth it not neither doth Faith purifie it nor doe afflictions purifie c. Or thus The Physician recovered the sick therefore his Physique did not recover him It is a weake reasoning à positione causae principalis ad remotionem accessorie Christ may Justifie and Faith may justifie and remission of sinnes may justifie yea Christ doth not iustifie without Faith nor without remission of sinnes more then either oâ— these iustifie without Christ though it be true Christ iustifieth after a manner peculiar to himselfe and Faith and Remission of sinnes each of them after a manner proper to it selfe and the manner of Iustification which is proper to Christ is more excellent and of superior consideration to the manner wherein either Faith or Remission of sinnes Iustifie Therefore the argument doth not follow from the affirmation of Iustification by Christ to the negation of the same Iustification by Faith or any other thing but it well fâ—llowes from the affirmation of the peculiar manner of Iustification which is proper to Christ to the negation of the same manner as belonging either to Faith or to Remission of sinnes or any thing besides This arguing is substantiall Christ Justifieth by way of merit or satisfaction or attonement for sinne therefore neither Faith nor remission of sinnes nor any thing else iustifieth either by way of merit satisfaction or attonement Therefore care must be had to distinguish the simple act from the peculiar manner of Iustification CAP. IIII. Conteyning a briefe Delineation or survey of the intire body of Justification in the severall causes of it according to the tenour of the Conclusions and Distinctions layd downe in the two former Chapters AS well to give a full and free accompt of mine owne judgement SECT 1 and of what I conceive and hold touching the great businesse of Iustification and the whole cariage of it in the Scriptures and counsaile of God as also to furnish my Reader with some further and cleerâ—r light whereby to comprehend the darknesse and to discover the insufficiency and weaknesse of those arguments that either are brought from the Scriptures or otherwise framed against the maine Conclusion defended in this Treatise I thought it not amisse to inlarge the Discourse by one Chapter the more wherein to delineate and represent according to the modell of my weake insight into so great a mystery that faire piece or frame wherein the grace justice and wisdome of God have sweetly conspired for the justification of a poore sinner And because the perfect knowledge hereof I meane of the gracious designe of God in and about the Iustification of a sinner depends upon the knowledge and right apprehension of the severall causes concurring and contributing thereunto as indeed the true knowledg of all thâ—ngs whatsoever ariseth from the knowledge of the causes thereof I desire leave to premise some few generall rules touching the number nature and property of causes in generall but only such which are generally acknowledged and subscribed unto by sober men that have had their wits exercised in discerning things agreeable to reason and who can be no waies suspected as partiall or any waies engaged either on the right hand or
description of this cause given of Iustification is God himselfe Father Son and Holy Ghost considered is one and the same simple and intire essence though this act of justification as that of creation and some others besides is in special manner appropriated to the first person of the three the Father as other acts are to the other two persons Redemption to the Son Sanctification to the Holy Ghost c. in both which notwithstanding all the three persons being but one and the same intâ—re and undivided essence must needs be interesâ—ed Thus Rom. 8.33 where it is said that it is God that justifieth it is meant by way of appropriation of God the Father because there is mention made of Christ the second person immediately it is Christ that is dead c. Now that God is that kinde of cause of Iustification which hath bin attributed to him and no other is evident from the description of this cause formerly layd downe Sect. 4. of this Chapter For 1º that he is a cause of Iustification is the consent of all men without exception besides the Scripture lately cited Rom. 8. is full and pregnant this way It is God that justifieth 2º that he is neither the matter nor the forme of Iustification is sufficiently evident of it selfe neither did ever any man affirme either the one or the other of him and besides we shall cleere this further when we come to inquire after these causes 3º that he is not the end or finall cause of Iustification appeares from that property or condition of this cause mentioned Sect. 3. viz that it is to be atteyned or receive it's being by meanes of that thing whereof it is the end which cannot be verified of God or his being in respect of Iustification inasmuch as these no way depend upon it This likewise will further appeare when we come to lay downe the finall cause Therefore 4º and lastly he must of necessity be the efficient cause of Iustification there being no fift kinde of cause whereunto he should be reduced Secondly SECT 10 that he is the principall efficient cause and not instrumentall is evident also because he is not assum'd acted or made use of by any other in or about the justification of a sinner but himselfe projecteth the whole frame and cariage of all things yea and manageth and maketh use of all things instrumentally concurring or belonging thereunto It is God that justifieth the Gentiles by or through Faith Gal. 3.8 so Rom. 3.30 c. God maketh use of Faith and so of his word and of the Ministers of his word to produce Faith in the hearts of men and consequently to justifie them but none of these can be said to act or make use of God in or about this great effect Thirdly that he is the Naturall efficient cause of Iustification according to the notion and description of this cause given Sect. 5. is evident because in the exercising or putting forth this act of Iustification he acteth and worketh out of that authority and power which are essentiall and connaturall to him and not out of any superadded or acquired principle of art or otherwise whereof he is wholly uncapable It is true he is moved to the exercise of this act of â—ustifying men by somewhat that is extrinsecall and not essentiall to him viz. the intercession of the death and sufferings of Christ yet the act it selfe in the exercise of it proceeds by vertue of that authority and power which are estentiall to him as hath bin said No creature can be said to justifie or forgive any man his sinnes no not by Christ but God alone Who can forgive sinnes but God onely Mar. 2.7 Fourthly SECT 11 the Morall or internall impulsive cause of Iustification as it is an act of God is that infinite love goodnesse mercy sweetnesse and graciousnesse in God himselfe towards his poore creature Man looked upon as miserable and lying under condemnation for sinne This was the moving and procuring cause of the guift of Christ and his death and sufferings from him and consequently of that justification which is procured and purchased by Christ and his sufferings So God loved the world that hee gave his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life viz by Iustification through him Ioh. 3.16 Fiftly the externall Morall or impulsive efficient cause of this act of God is the Lord Iesus Christ himselfe in or through his death and sufferings or which is the same the death and sufferings of Iesus Christ God looking upon Christ as such and so great a sufferer for the sinnes of men is thereby strengthened and provoked to deliver those that beleeve in him from their sinnes and that condemnation which is due unto them i. to justifie them The Scripture is cleere in laying downe this cause Even as God for Christs sake freely forgave you viz. your sinnes i. justified you Ephe. 4.32 Those words for Christs sake are a plaine and perfect character of that kinde of cause we now speake of This with the former i. both internall and externall impussive or moving causes are joyn'd together Rom. 3.24 And are justified freely by his grace here is the inward impulsive cause of Justification through the Redemption that is in Christ Iesus viz. by meanes of his death and sufferings here is the outward moving cause we speake of Neither can the Death and sufferings of Christ with any shew of reason or with any tolerable construction or congruitie of speaking be referred to any other cause in the businesse of justification but the impulsive only He that would make Christ the instrumentall cause of Iustification (a) Mr. Walker Socinian discovered c. p. 138. discovers himselfe to be no great Gamaliel in this learning and had need thrust his Faith out of doores as he doth in many places and not suffer it to have any thing at all to doe about his Iustification least his Christ and his Faith should be corrivalls and contend for preheminence therein And yet more repugnant to reason is it to make either Christ himselfe or any righteousnesse of his whatsoever either the matter or materiall cause of Justification which yet the Socinian Discoverer doth (b) Ibid. p. 139 or the forme or formall cause thereof which is done by some others But that is a streyne of unreasonablenesse above all the rest to make either Christ or his righteousnesse both the formall and materiall cause too of this great act of God we speake of the Justification of a sinner these causes being of so opposite a nature and different consideration as hath bin described and yet even this conceit also hath found enterteynment with some To this kinde of cause we now speake of must be reduced also the active or personall righteousnesse of Christ as farre as it hath any influence into or any waies operates towards the justificatioÌ„ of a siner For though it be not satisfactory
dissolved and taken away by the imputation of his death or passive obedience and this before the imputation of the active obedience be made unto us See for this cap. 5. Sect. 2. of the first part of this Discourse Now that which is wholly dissolv'd and taken away needs no further covering in respect of God nor indeed is capable of any 4. The righteousnes or active obedience of Christ is so farre from being a covering of sinne that it is rather a means of the discovery of it and by the light and absolute purity and perfection thereof sets off sinne with the greater sinfullnesse even as the Law it selfe doth Therfore 5. and lastly if it be conceiv'd necessary to place any emphaticall difference in this expression of covering of sinnes from the other two of forgivenes of sin and not imputing sinne I conceive it most agreeable to Scripture notion to assigne this peculiarity of importance to it that by covering of sinne is meant Gods gracious expressing himselfe to a man that hath sin'd especially in a way of outward prosperity and peace It is most probable that by covering of sinne somwhat should be meant which is contrary to that which the Scripture expresseth by a discoverie of sinne Now it is evident from these and many like places more Ezek. 16.57 Ezek. 23.10.29 Job 20.27 Esa 57.12 c. that by discovering of sinne is meant the executing of judgements or inflicting of punishments upon sinners answerable to their sinnes which may wel be called a discovering of sin and wickednes because neither the sinners themselves nor yet others are ordinarily capable of any knowledge or apprehension to purpose of the demerit and vilenesse of sinne but by meanes of the severity of God expressing it selfe in visible judgements upon those that have sinned Therfore by covering of sinne both here and elsewhere is meant nothing else doubtlesse but Gods expressing of himselfe to persons that have sinn'd upon their Repentance in waies of Grace favour and love as if they had not sinned nor provoked him To this purpose when he shews any outward favour or countenance to men as by protecting them from dangers or delivering them out of trouble or the like he is said to justifie them Iustifying the righteous to give him or by giving him according to his righteousnes 1 King 8.32 compare herewith 2 Chron. 6.23 So that here is no shelter or covering for the Doctrine of Imputation in this Scripture Againe SECT 3 those parallell Scriptures Ier. 23.6 and 33.16 are alledged And this is his Name whereby he shall be called the Lord our righteousnesse I answere that neither is there any colour in these words for the pretended imputation Ier. 23.6 and c. 33.16 cleered For First it is not here said that the righteousnesse of the Lord shall be our righteousnesse nor that the righteousnesse of the Lord shall be imputed to us for righteousnesse no here is altum silentium profound silence as concerning any imputation Secondly it is wholly repugnant both to the Grammaticall and Rhetoricall importance of the expression and words as likewise disagreeing from the Scripture phrase and manner of speaking in the like cases to put such a sense or interpretation upon them as this Christ is our righteousnesse by imputation Christ can in no tolerable construction of speech be said to be imputed to us the imputation of a person was never heard of therefore cannot be said to be imputed to us for our righteousnesse But Thirdly and lastly the plaine and direct meaning of the place is this This is his Name whereby he shall be called The Lord our righteousnesse that is He shall be generally acknowledged and celebrated by his people the Jewes for the Prophet speak's particularly of these as is evident in the context as the Greate Author and procurer of that righteousnesse or justification in the sight of God for righteousnesse is very usually put for justification as was noted cap. 3. Sect. 3. of this second part upon which abundance of outward glory peace and prosperitie should be cast upon them This interpretation is agreable to the Scripture phrase and manner of speaking in the like cases For First the attributing or imposition of a Name upon either thing or person often notes the quality or property in either or some benefit redounding from either answerable thereunto (a) Schema est propheticuÌ„ quo nominu quasi peoprij impositione rei aut personae de qua agitur qualitas aut fatum indicetur Med. â— Apocalyps p. 84. Solet Scriptura dicererem quampiam vel personam hoc vel illo nomine vocatum iri non quod habitura sit illud nomen aut tali nomine vulgo appellanda sit sed quod vere ac plane habitura sit rem talâ— nomine significatam Perer. in Gen. p. 848. Sect. 30. His name shall be called wonderfull Counsellor c. Esa 9.6 that is he shall be acknowledged and looked upon by men as an actor and doer of things very strange and excellent as one that is able and ready to give the best advice and counsell to those that shall repaire unto him in difficult cases c. See of like importance and expression Ezek. 48.35 Mat. 1.21.23 Apoc. 8.10 with many others Secondly There is no phrase or expression more familiar in Scriptures quà m effectum praedicare de cansa in resto that is then to attribute an effect to its cause or Author by a verb substantive only or to affirme the effect of the cause directly Thus Christ is said to be our hope 1 Tim. 1.1 To be our life Col. 3.4 To be the resurrection Joh. 11.25 To be our peace Ephes 2.14 To be the glorie of his people Luk 2.32 with many the like meaning that he is Author purchaser or Procurer of all these So when he is said to be our righteousnesse there can no other construction be made of it but this that he is the Author or procurer of our righteousnesse Calvin is expresse for this interpretation of this passage All these expressions saith hee (b) Omnes istâ—â— locutiones peraeque valent justificari nos Dei gratia Christum esse justitiam nostram justitiam morte ac resurrectione Christi nobu acquisitam Calvin in Gal. 3.6 carrie the same sense and meaning that we are iustified by the grace of God that Christ is our righteousnesse that righteousnesse is procured for us by the death and resurrection of Christ c. See more of this interpretation before Cap. 3. Sect. 2. Thirdly and lastly that by righteousnesse in this place is meant that Iustification which stands in remission of sinnes and that by Christs being called the Lord their righteousnesse is only meant that through him God would be reconciled to them and pacified with them as concerning all their provocations appeares from the like tenor of other Scripture passages For usually when God promiseth deliverance and outward prosperity to this people after long and sore
that shall but a little consider the context in either place might further have bin prooved without much labour Let Calvin Musculus and other Protestant Interpreters be consulted with about them We have found nothing in those Scriptures of the old Testament which are look'd upon with an eye of the greatest confidence for the building up of that imputation which we endeavour to cast downe Let us passe from Prophets to Apostles and consider whether they also be not made to speake the mindes of other men and not their own when they are made to speake for this imputation The farre greatest part of testimonies brought against us out of the new Testament are lodg'd within the compasse of that one Epistle to the Romans the rest are but few The first place alledged by some is that Rom. 3.21.22 But now is the righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets Even the righteousnesse of God which is by the Faith of Iesus Christ c. By the righteousnesse of God say they is here meant the righteousnesse or active obedience of Christ who is God imputed to all that beleeve c. I answere Rom. 3.21 cleared First this Scripture hath bin already fully opened in the first part of this Treatise cap. 4. throughout where upon due examination it was found to speake plainly for the imputation of Faith for righteousnesse but no waies for the imputation of the righteousnesse of Christ for any such purpose Secondly Some by the righteousnesse of God in this place understand the truth and faithfulnesse of God in keeping promise This was the exposition of Ambrose long since And that this faithfulnesse of God is frequently in Scripture called his righteousnes hath bin already observed 3. cap. Sect. 2. p. 93. Thirdly and lastly by the righteousnesse of God in these Scriptures is meant doubtlesse either that way method or meanes which God himselfe hath found out to justifie or make men righteous See cap. 3. Sect. 2. p. 40. of this second part or else which comes to the same that very righteousnesse by which we stand justified or righteous in the sight of God This is the generall interpretation of the best Protestant Expositots as Calvin (a) Iustitiam Dei accipi pre ea quâ— Deo prâ—batur notum esse debuerat elementariis Calvin Instit l. 3. c. 11. Sect. 9. Dubium est qua ratione Dei justiciam appellet quam per sidem obtinemus ideone quia sola coram Deo consistit an quod eam nobis Dominus sua miscericordia largiatur Calv. in Rom. 3.21 Musculus (b) Exponi patestde ea justicia qua nos coram Deo justificamur c. Musculu in Rom. 3.21 Beza (c) Posita est omnis justificatio inremissione peccaterum et idea justicia haec in imputatione posita justitia Dei vocatur Beza De Coena Dom. Iusticia Dei id est salus vel redemptio quam Deus praestat Cam Myroth p. 178. Iusticia imputata rectè dicitur justicia Christi quia Christus eam sua obedientia nobis acquisivit Sicut etiam dicitur justicia Dei Juia Deus propter Christi meritum eam nobis imputat Pareus de Iusti l. 2. c. 2. p. 388. Sect. 8. Ro. 3.31 cleered c. Neither have I met with any that understands it of the righteousnesse of Christ nor is there the least appearance in the context of any necessitie so to take it Againe the last verse in the same Chapter is layd hold on by some as a favorer of their Imputation Do we then make the Law of none effect through Faith God forbid yea we establish the Law They conceive that the Law cannot be said to be established by Faith or by the Doctrine of Faith but only by imputation of Christs fulfilling it unto Beleevers I answere I that there is no necessity that by Law in this place should be meant precisely the Morall Law Calvin understands it aswell of the Ceremoniall Law as of the Morall and explaines how aswell the one as the other may be said to be established by Faith (d) Quare hanc Pauli excusationem uequae de ceremoniis seorsim neque de mandatis ut vocant moralibus sed in universum de tota lege accipio Calvin In Rom. 3.31 Therfore he is farre from conceiving that the Imputation of Christs righteousnesse should be established by Pauls affirming the Law to be established by faith Ambrose likewise long before him conceived the same things of this Scripture 2. It is much more probable that of the two Paul should here assert the establishing rather of the Ceremoniall Law then of the Morall 1. because the Jewes to whom he addresseth himselfe in this excusation seeking to ease and qualifie their spirits touching the Doctrine of Faith were more tender and jealous over the Ceremoniall part of their Law then over the Morall placing the far greatest part of their hope if not the whole of their justification and salvation in the observation hereof as appeares from Act. 15.1 Except ye be circumcised after the manner of Moses yecannot be saved c. So from Gal. 5. v. 2. compared with the 4. as also from diverse other places both of the Old and New Testament Now it is no waies like that the Apostle should seek to prevent the lesser and lighter offence in this people and wholly neglect them under the greater 2. because the Doctrine of faith and justification by Christ taught by the Apostle did not carry any such colour or appearance of opposition to the morall part of their Law as it did to the Ceremoniall The Gospell buildeth up moralities and that with an high hand but it abrogateth and casteth downe Ceremonialls altogether that is it calls men off from the further use and practise of them though it confirmes indeed their precedent use benefit and authority and so establisheth them Now it is but a weake conceit to think that Paul should goe about to vindicate or purge either himselfe or his Doctrine from a lighter and weaker suspicion and leave both obnoxious to a greater But 3. Suppose that the Apostle here speaks precisely and determinately of the Morall Law yet is there no necessity gain'd from hence that this should be said to be established by the Imputation of Christs righteousnesse For 1. both Austin and Chrysostome affirme that the Law is therfore said to be established by faith because faith compasseth and attaines that righteousnesse which the Law sought after and could not attaine Chrysostom's expression is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Ro. Homil. 7. that faith establisheth the will of the Law by bringing that to perfection which the Law would have done 2. The Morall Law may in this sence also be said to be established by faith because faith purgeth the hearts of those that beleeve and works out those corruptions and sinfull inclinations which disable men from doing the
Theophylact b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Rom. 10.4 Sect. 20 and Theodoret make Christ in this sense to be called by the Apostle the end of the Law for righteousnesse unto those that beleeve viz. because hee performed or exhibited unto them that which the Law propounded to it selfe as its end and would have performed but could not viz. their Iustification But Fourthly some Interpreters conceive that Christ in this sense is said to be the end of the Law for righteousnesse to him that beleeveth because the Law by convincing men of sinne and exacting of them a righteousnesse which it doth not enable them to performe and againe by threatning and condemning them for the want of it it doth as good as lead them by the hand unto Christ by whom they are freely justified This Exposition calls Musculus Master (a) Nam finis Legis est Christus Intelligendum est quod Lex ad Christum ducit Dum enim peccatum revelar arguit ac damnat justiciamque exigit quamnon praestat nihil aliud agit quam quod ad Christum ducit per quem justificemur gratis Musc in Rom. 10.4 and Calvin in one touch upon the place is not farre from it (b) Id autem fieri nequit quin omni justicia spoliats peccati agnitione confusi ab ipso justiciam gratuitam petamus Calvin in Rom. 10.4 But neither doth this seem to be the meaning of the place however because it maketh not at all against us in the present controversie we shall not at present insist upon any refutation of it Fiftly some think Christ is therefore called the end of the Law because by his coming in the flesh and by his sacrifice of himselfe he put an end to the Law and Mosaicall dispensation Both Musculus and Parous mention this exposition but name not the Author This exposition is a truth but doubtlesse not a true exposition Therefore Sixtly and lastly the plaine and direct meaning of the Apostle in this Scripture seemes to be this Christ is the end of the Law for righteousnesse to every one that beleeveth that is the Law meaning the whole Mosaicall Oeconomie or dispensation which is the frequent signification of the word Law in the writings of this Apostle as was formerly observed and exemplified was therefore and for that end and purpose given by God unto the Jewes his people that whilst it did continue it might instruct and teach them concerning the Messiah who was yet to come and by his death to make attonement for their sinnes that so they might beleeve in him accordingly and be justified and further that in time that people and Nation might be trained up nurtured and prepared for the Messia himselfe and that oeconomie and perfection of the worship and service of God which he should bring with him and establisheth in the world at his coming This interpretation including the whole Mosaicall administration within the meaning of the word Law was both Chrysostoms of old c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. 10.4 and is Mr. Gatakers d Verum ego potius Christum finem legu ea ratione simpliciter dictum existimo quia Lex revera Dei populo lata est quae ad Messiam illu viam pramuniret quod erat ministerij Mosaici munus pracipuum Gatak Elench Gomar p. 53. yet living amongst us and Parcus likewise is large in the vindication and explication of it and Calvin himselfe a Indicat eâ—am legis praposterum Interpretem esse qui per cjus opera justificari quaerit quaniam in hoc lexdata est quo nos ad aâ—â—ara justitiam manuduceret Imo quicquid doceat Lex â—uicquid pracipiat quiequid promittaet semper Christum habet pro scepo ergo â—n ipsum dirigendae sunt omnes Partes c Cal. in Ro. 10.4 in his commentary upon the place seemes very inclineable to it This interpretation might be further confirmed First from the cariage and tenor of the context it selfe For doubtlesse the Apostles meaning is that Christ should be the end of that Law for righteousnesse by the observation whereof as being their own righteousnesse ver 3 the Jewes against whom he here reasons sought to be justified Now it hath bin often said and once at least sufficiently prooved that the Jewes sought righteousnesse and selfe Iustification afwell from the observation of the Ceremoniall as of the Morall Law Secondly from the full consent and entire sympathy of other Scriptures of like propension and phrase 2 Cor. 3.13 It is said that the Children of Israel could not stedfastly looke to the end of that which is abolished that is of the whole ministerie or dispensation of Moses as is evident from the cariage of the whole Chapter Now what was the end of this dispensation but CHRIST and Iustification by him So Gal. 3.24 Wherefore the Law was our Schoolemaster unto Christ that we might be justified by Faith By the Law in this place cannot be meant the Morall Law the whole series of the context from ver 13 to 25. riseth up against such an interpretation neither is there any Expositor I know that so understands it but by the Law which is here said to be our Schoolemaster unto Christ is unquestionably meant the whole frame or body of the administration of Moses yet with a more peculiar reference to the Ceremoniall part of it See Mr. Gatakers judgement touching this Scripture in his little Tract against Gomarus p. 54.54 and againe in his Scripta adversaria as he call's them p. 43. of the first part and p. 96. of the second together with Mr. Perkins upon the place Thus at last we have I suppose abundantly vindicated the Non-imputation of the Active obedience of Christ in the sense controverted out of the hand of all those reasonings and pleadings that are usually or that readily I thinke can be build upon the Epistle to the Romans wherein notwithstanding the greatest part of the strength and confidence of our Adversaries lyeth And therefore I shall make bold to accoÌ„modate the Reader with more brevity ingiving answere to those other Scriptures which yet remain The next of which SECT 22 is that 1 Cor. 1.30 But yee are of him in Christ Iesus who of God is made unto us wisdome anarighteousnesse and sanctification and Redemption Because Christ is heresaid to be made righteousnesse unto us by God it is argued that therefore the righteousnesse of Christ is imputed us But to this I answer that here is a little or lesse colour for the deemed imputation then in any of the former Scriptures For First 1 Cor. 1.30 answered Christ is here no otherwise nor after any other manner affirmed to be or to be made righteousnes unto us then he is to be made wisdome or sanctification unto us Therefore there is no more ground to conclude from hence the imputation of Christs righteousnesse for our righteousnesse then of his wisdome for our wisdome or
his sanctification for our sanctification And if it be a weake and unsavourie inference from this place to conclude that we are wise with the same wisdome wherewith Christ was wise being imputed unto us it must needs be a bird of the same feather to infer that we are righteous with the same righteousnesse wherewith Christ was righteous being imputed to us Here is no more mention or intimation of the imputation of the one then of the other Suppose Christ were made righteousnesse unto us by the imputation of that righteousnesse of his which men so much contend for yet there is nothing more evident then that this speciall manner of his being made righteousnesse must be made good otherwise and from other Scriptures and cannot at all be prooved from this place As because a rich man hath silver and gold and jewells in his possession or keeping it doth not follow that therefore he hath silver in one Chest and gold in another or jewells in a third because he may possibly have them al in one the same From generall expressions particular modifications of things can never be prooved Therefore Secondly when Christ is said to be made righteousnesse unto us the meaning only is that he is made or ordained by God to be the Author or sole meanes by way of merit of our Iustification purchased and procured for us by his death and sufferings This Exposition is strengthened First the word righteousnesse SECT 23 is very frequently used by this Apostle for Iustification as hath bin often observ'd See particularly the third Chap. of this second part Sect. 2. Secondly that righteousnesse or Iustification which beleevers have in or by Christ is still attributed in the Scriptures to the death and sufferings of Christ as hath bin formerly observed (a) See cap. 2. of this latter part Sect. 7. p. 9.10 and never to his righteousnesse or active obedience 3. Neither is it true according to the principles of the men themselves who professe enmity to us in the point depending that Christ by his active obedience only should be made righteousnesse or justification unto us Therfore they forsake their own guides when they seek for the imputation of this righteousnesse unto us out of this place 4. And lastly the interpretation given hath the concurrent judgement of many sound and able Expositors for it who by Christs being made righteousnes unto us understand nothing else but our justification or righteous-making by him some placeing this justification in the forgivenesse of our sinnes some ascribeing it to the satisfaction that is the sufferings of Christ none of them either ascribeing the purchase of it to his active obedience or placing it in the imputation of this unto us Let Chrysostome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Hom. 5. in 1. ad Corin. and Theophylact b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in 1 Cor. 1.30 be consulted with upon the place and of later times Pomeranus (c) Quierg◠in nobis peccatores sumus in ipso et per ipsum justi sumus non imputate propter ipsum nobis peccate Pomeran and Piscator (d) Iusticia id est cujus satisfactions nobu donata atque imputata justi sumus Piscator in 1 Cor. 1.30 Mr. Gataker likewise p. 47. of his little Tract against Gomarus rejects that interpretation as wanting aswell colour as substance of truth which seeketh to establish the imputation of the active obedience of Christ upon this Scripture Bernard as he is cited by a Great Master of the way of Imputation though against (e) Bishop Downham Tract of Iustific p. 223. Sect. 4. SECT 24. himselfe is expresse and full over and over for that sence of the place which we maintain Christ saith he as Bishop Downham translates him was made unto us wisdome in preaching justice or righteousnesse in absolution of sins c. Againe enlighten mine eyes that I may be wise remember not the sinnes of my youth and my ignorances and I am just Yet againe He was made unto us of God wisdome teaching prudence justice forgiving sins c. They only are wise who are instructed by his Doctrine they onely just who of his mercy have obtained parden of sinne In all this variety of expression it is observable that he still placeth that righteousnesse or justification which Christ is made unto us in the remission or pardon of our sins Which with the premisses upon this Scripture duly considered I presume no imputation of the active obedience of Christ will be any more urged or contended for from hence The next Scripture that is much sollicited by some to speake a good word in the cause of the aforesaid imputation is 2 Cor. 5.21 For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him From hence they inferre that as our sins are imputed unto Christ so Christs righteousnesse meaning his active obedience or else they doe not hold to the point is imputed unto us Of all the Scriptures which men take up for the plea of the imputation opposed Mr. Gataker hath well observ'd this is most pregnant and cleere against themselves (a) Quid ser◠clarius contiase producere poterat quam illud 2 Cor. 5.21 Gataker in Elench contra Gomar p. 48 2 Cor. 5.21 cleared But for Answere 1. There is no footing in this Scripture for the inference drawn from it here is nothing said touching any imputation of our sinnes to Christ and consequently here can be nothing to build a reciprocall imputation of his righteousnesse unto us upon As for that expression of Christs being made sinne for us it imports no such imputation as men suppose as will appeare presently 2. Some of the most judicious and learned assistants of the way of this Imputation absolutely reject this equality or reciprocation of Imputation between the sinnes of beleevers unto Christ and the righteousnesse of Christ unto them There is not the same force or power saith Bishop Davenant (b) Non est eadem vi◠nostra injustietae ad efficiendum Christum injustum iniquum qua est obedientiae ejus et justiciae ad constituendos fideles justos et innocentes Bishop Dauenaut De Iust Habit. c. p. 332. Christus ita volute peccata in se suscipcre ut non inde peccater sed hostia pro peccato constitueretur ibidem p. 333. of our unrighteousnesse to make Christ unrighteous which is of his righteousnes to make those that beleeve righteous and innocent See more to this purpose in the second Chapter of this Discourse Sect. 19. p. 26. So that according to their own principles if the righteousnesse or active obedience of Christ be no otherwise imputed unto us then our sinnes are imputed unto him we are not made formally righteous by such an imputation 3. Neither is there so much as the face or
needing no further attonement himselfe for the people Heb. 7.27 So then evident it is that howsoever the infinitenesse of the merit and satisfactorinesse of the death and sufferings of Christ hath its resultance and rise from the Divine nature yet could no such merit or satisfactorinesse have taken place in respect of others had not Christ as man or his humane nature wherein he suffered bin perfectly righteous and free from all sinne that so he might stand in no need at all himselfe of that sacrifice which himselfe offered of himselfe Dying righteous and being God his death holds out weight and worth merit and satisfaction for the whole world whereas had he died a sinner in the least degree though his death by reason of the Godhead personally united to that created nature wherein in such a case he were supposed to suffer had bin of infinite value and satisfaction for otherwise it could not have bin expiatorie for himselfe there being every whit as much required for the attoning of one mans sinne as is for the sinne of the whole world yet had the infinitnesse of this satisfaction extended only to himselfe and to the purging of his owne sinne and not so much as to one other In so much that in this case had he meant to have propitiated for the world after he had once died and overcame death for himselfe he must have returned againe into the infirmitie of the flesh and have suffered death the second time Vpon this consideration doubtlesse it is that the Holy Ghost tendering the satisfaction and peace of the consciences of beleevers touching the fulnesse and unquestionablenesse of their redemption and salvation by the death of Christ still inserteth the mention of his perfect righteousnesse when he speaketh of his death or sufferings for them By his knowledg shall my righteous servant justifie many for he shall beare their iniquities that is the punishment due to their iniquities Esa 53.11 manifestly implying that there is a great weight and moment in the righteousnesse of Christs person to assure or secure the consciences of men coÌ„cerning their justification by his death You may please at leysure to peruse and compare these Scriptures further being all with many more of the same consideration 2 Cor. 5.21 Heb. 9.14 1 Pet. 1.19 1 Pet. 2.22 23.24 c. Thus then we have at least discovered another great end of the righteousnesse or active obedience of Christ viz the qualification of his person at least in part for that meritoriousnesse of his death which may stand the world in stead for their justification So that there is no necessitie at all of having recourse to the pretended imputation for salving the necessitie or usefulnesse of it By what we have reasoned in this last passage it appeares how little substance of truth there is in that which some much insist upon SECT 9 as a confirmation of the argument now under debate viz. that the bare union of the God-head with the flesh or humane nature of Christ did sufficiently qualifie it for a sacrifice they meane for a sacrifice of that same expiatorie value and vertue which now it is so that in this respect at least there could be no necessitie or use of his fuâ—fiâ—â—ing the Law Doubtlesse the men of this affirmation either do not consider the necessitie of that personall integritie in Christ which we lately demonstrated and which the Scriptures from place to place insinuate or else they conceive that Christ man might have bin righteous without doing the works of righteousnesse that is without keeping the Law which is all one as if they should say he might have bin righteous though he had transgressed For not to keepe the Law in those to whom the Law is given is nothing else but to transgresse If they thinke to relieve themselves with this interpretation of their notion that if Christ had suffered in the first houre or instant of his incarnation or immediatly after the personal union of the two natures his sacrifice had bin of equall value merit and satisfaction with what now it is and yet in this case he had not fulfilled or kept the Law I answere that this interpretation is every whit as unfound and inconsistent with reaâ—on as the text it selfe For First let this supposition be admitted that Christ might have suffered in the Womb and that this suffering of his had bin as fully satisfactorie for the world as those sufferings are which he hath now endured yet had he bin as perfectly righteous in this case and consequently had observ'd and kept the Law as perfectly as now he hath done For the Law requireth of Infants during their Infancie nothing but integritie and holinesse of nature which doubtlesse the Lord Christ had from the first moment of his conception a child or infant thus qualified I meane with holines integritie of nature keepeth the Law as perfectly exactly as a man living to 30 or 40 yeares of age should do in case he never traÌ„sgrest But Secondly SECT 10 this interpretation drawes the saying it selfe quite besides the businesse in hand and makes it a meere impertinencie to the present question For when we affirme the righteousnesse of Christs life or his obedience to the Morall Law to be of absolute necessitie for the qualification of his person for a meet sacrifice our meaning is not that there was an absolute necessitie that he should have kept the Law upon the same termes every waies which now he hath done as that he should performe the same individuall acts of obedience or the same number of acts in case he had bin called to the suffering of death any whit sooner then now he was but that untill the very houre and instant wherein he should suffer whether it were sooner or later he should in all things submit himselfe unto the good will and pleasure of God concerning him aswell in that generall Law which requires obedience of all men besides which we call Morall as in that particular and speciall Law of Mediator which was given unto and imposed upon himselfe alone Such an indefinite righteousnesse as this we judge and have I suppose unanswerably proved to have bin simply necessarie in Christ for the raising of that sacrifice of himselfe to that height of acceptation in the behalfe of others which now it hath found at the hand of God But however suppose this necessitie or use of the righteousnesse of Christ could not be sufficiently cleared yet since there are many others of undeniable evidence the position so much contended for viz. that the God-head of Christ sufficiently qualified him for such a sacrifice as he was makes nothing at all for the imputation of his righteousnesse in the sense pretended Therefore we shall not trouble either our selves or our Reader any further with untying an impertinent knot But Seventhly SECT 11 as Christ was a sacrifice so was he and yet is and is to be for ever Heb. 7.17 c.
which men must be justified and so saved so that no man can be justifyed but he only that may truly be said to have done this that is performed an universall obedience to all the precepts to every jot and tittle of the Law in this sense I say it neither is nor ever was nor ever shall be a rule of God nor a rule of truth For God hath alwaies had and for ever will have Repugnantia legis et fidei est i◠causa justificationis facilius enim aquam igni copulabis quam haec duo concilis es homines lego et side esse justos Calvin in Gal. 3.12 another Law or rule for the Iustification of men besides Doe this and live even that Law or rule which is still in Scripture opposed to this Beleeve this and live Compare Rom. 3.27 with Rom. 10.5.6 c. See likewise cap. 4. of the first part of this discourse throughout together with the Answere given to the Scripture Gal. 3.10 in cap. 5. of this second part These passages perus'd and considered will perfectly allay all the heat and burning of this Argument Another foundation to build the imputation counter-argued upon is laid by some after this manner SECT 18 Argum. 8 That righteousnesse which God accepteth on our behalfe as the righteousnesse imputed to us in Justification But the righteousnesse of Christ is that righteousnesse which God accepteth on our behalfe Ergo I answere briefly 1º by denying the Major 2º Answer by distinguishing upon the Minor The reason of my deniall to the Major is because God may and doth accept that for us or on our behalfe which yet hee need not in the sense contended for in this Treatise impute to us God accepted Abrahams prayer on the behalfe of Ismael and yet did not impute this prayer to Ismael himselfe as if he had prayed it In like manner he accepted the prayer of Elisha for the Shunamites Sonne and yet did not looke upon the child as if he had made it for himselfe It is true in these and many other cases of like consideration which might be added the persons prayed for by others received benefit by the prayers that were made for them but there is no colour of reason to conceive that God must necessarily looke upon such prayers as if they had bin made by the persons themselves for whom they were made and who were profited by them It is like they had the greater acceptation with God and prevailed more on the behalfe of those for whom they were made because they were made by others for them especially by persons of such grace and interest with God as they were who did make them then if they had bin made by themselves In like manner those on whose behalfe Christs sufferings were accepted receive an unspeakable blessing and benefit by them but this operates nothing towards such an inference or conclusion as this that therefore God must looke upon these sufferings of Christ as if they had personally endured them on whose behalfe they are accepted which is the imputation principally opposed in this Treatise nay such a supposition or imputation as this rather tends to destroy or prejudice their acceptation then any waies to further it The sufferings of Christ doubtlesse have the height of their acceptation with God on the behalfe of those that beleeve because they are look'd upon by him as the sufferings of himselfe I meane of Christ and of no other Againe 2º to the minor I answere likewise by Distinction If by the righteousnesse of Christ the proposition meaneth precisely that obedience which he exhibited to that generall and common Law whereunto all other men are oblieged considered apart from his obedience to that peculiar Law of Mediator given to himselfe alone so it is altogether false For God did not accept this righteousnesse of Christ on our behalfe so or upon such termes as to justifie us either with it or for it as hath bin ten times said and oft enough proved already If by this righteousnesse be meant that obedience of Christ commonly knowne by the name of Passive or both Active and Passive together so this proposition may be granted but then the other will be found tar die as hath bin shewed unlesse we make foure termes in the syllogisme instead of three by taking the same words in one sense in the Major and in another sense in the Minor and then it is no longer a syllogisme but a Paralogisme So that neither can this argument do any thing Therefore let us further trie the strength of those that are yet behind Some conceive that the imputation of Christs righteousnesse in the sense taken and left may be firmly established upon the publiquenesle of his person SECT 19 Argumt 9 and reason after this manner If Christ were a publique person standing in the place or stead of all those that should beleeve in him then all that he did and all that he suffered are to be looked upon and are reputed by God as done and suffered by these and consequently are imputed to them But Christ was a publique Person standing in the place and stead of all that should beleeve in him Ergo. In this argument Answere I charge the former Proposition with weaknesse and untruth Because the publiquenesse of Christs person or his standing in the place of those that should beleeve is no sufficient ground to build this inference upon therefore all that he did and all that he suffered are looked upon by God as done or suffered by them This is evident his conception incarnation birth circumcision subjection to Ioseph his supposed Father his apposing the Doctors in the Temple his whipping the buyers and sellers out of the Temple his Redemption of the world with other particulars more of like consideration without number were all either things done or suffered by him yet are they not looked upon by God as done or suffered by all those that beleeve in him For to what purpose for example should I being a beleeving Gentile and so not only free from the Yoke of Iewish Ceremonies but further under command not to use them be looked upon by God as one circumcised so what can it in reason advantage me to be look'd upon by God as one who in Christ was in subjection unto Ioseph especially how shall I not feare and tremble to take the least hold of such a conceipt that God should looke upon me as having redeemed the world which yet was one of the greatest acts that Christ did Therefore this proposition is no Oracle Princes and Magistrates are publique persons yet God forbid that all that they doe should be look'd upon by God as done by all those that are in subjection under them Adam was as publique a person yea and more publique in a sense then Christ himselfe yea and is conceived by the most to have stood as much in the place or stead of his posteritie as Christ did in the stead of
his I meane of those that were-to descend Spiritually from him by Faith though for my selfe I had rather demurre then joyne issue in this And yet how ridiculous is it on the one hand and of dangerous consequence on the other to suppose that all that Adam did and all that very possibly he might have done either may or might have bin so imputed to all his posteritie as if they had done it Of what advantage or concernment can it be unto me that God should looke upon me as one that gave Names to all Cattell and to the foules of Heaven and to every Beast of the Field which yet Adam did Gen. 2.20 Or as upon one that first propagated man-kinde and begat Cain which we know were done by Adam with twenty things more of like nature In case he had stood and continued in his righteousnesse the publiquenesse of his person had bin no waies touched nor impaired hereby and yet is it of very doubtfull importance to conceive that all that righteousnesse which Adam in this case had wrought should have bin look'd upon as the righteousnesse of all his posteritie and imputed to them for their Justification For from hence it would follow 10 that all his posteritie should have bin saved 20 that they should all have bin sinlesse which are two principall regions of terra incognita 30 and lastly that they should all have bin justified by a double righteousnesse one personall and wrought by themselves another imputative wrought by another and so in this respect at least should have bin better provided for their justification then those that are now justified by Christ Secondly it hath bin formerly demonstrated SECT 20 how little consistence it hath either with truth See cap. 2. Sect. 14. of this second Part. or with the manner of Scripture expression to say that the sufferings of Christ are by God look'd upon as our sufferings or to conceive that we should suffer in him It is not all one to say saith Doctor Willet we are punished in Christ and Christ was punished for us and in our stead this is warranted by the Scripture Esa 53.6 But the other cannot be affirmed for seeing in Christs death we have remission of our sins we cannot be said for the same sinnes to be punished in and with Christ whereof we have remission in his death Comment on Dan. 9. Qu. 25. p. 289. Thirdly the publiquenesse of a person who negotiates the businesse and affaires of others as Christ did of those that shall beleeve in him doth no further or any otherwise interesse those whose affaires they manage in what they do in or about such a transaction but only with reference to the issue and successe of what they do for them in that behalfe If a man undertakes the ordering and issuing of such a businesse for me and deales dishonestly or unconscionably with others therin and at last makes a conclusion with much damage and disadvantage to me which might be a wise and saire cariage of things on my behalfe have bin prevented I am in this case liable to suffer all the detriment and damage which the unconscionablenesse or weaknesse of my Agent hath brought upon me but I am not to be look'd upon as one that have us'd the same unconscionablenesse with him or as if his weaknesse were mine Or in case he had dealt wisely or faithfully for me and had brought my businesse to a good end or issue I here receive benefit and good by such a mans wisdome and faithfulnesse but these are not ascribed orimputed unto me as mine owne because he was my Agent that used them The Client that prevailes against his adversary before the Judge by the skill of his Advocate or Lawyer is not therefore reputed as skilfull in the Law as his Advocate nor to have pleaded his own cause as substantially and effectually as his Lawyer did In like manner as farre as Adam had a Commission or power from God to deale for me or in my affaires being one of his posteritie I am bound to undergoe and suffer my share in that evill or miserie which he brought upon the world through his weaknesse or unfaithfulnesse in that transaction but this weaknesse or unfaithfulnesse of his as a Commissioner for me is not look'd upon as my personall weaknesse or unfaithfulnesse only so farre as my person was in his they are ascribed and imputed unto me as mine own See for this cap. 2. Sect. 11. of this second part So againe on the other hand as farre as Christ had a power from God to deale for me and in mine affaires being one that beleeve in him I have my part and portion in that blessed end and issue whereunto by his holinesse wisdome faithfulnesse and patience he brought the affaires of the world entrusted in his had but God doth never the more looke upon me as if that holinesse wisdome faithfulnesse and patience had bin mine nor is it any waies necessary that he should to make me capable of that which falls to my share as I am a beleever in that great and blessed transaction of Christ Fourthly and lastly to part with this argument also upon such terms SECT 21 that we may never need to meete more neither is it altogether so solid or sound a truth as haply is supposed that Christ stood in the place or stead of those that should beleeve in him especially in all things performed by him and which tended to the qualification of his person for the accomplishing of that great work of Redemption To stand in the place or stead of another implies a necessitie of his being in the same place and doing the same things himselfe wherin he stands and which he doth who is supposed to stand in his stead unlesse they had bin done by this other for him Now Christ did a thousand things yea and suffered many for the doing and suffering wherof there lay no personall necessitie upon many Beleevers whether Christ had done or suffered them or no. As for example there was no necessitie either in way of duty or of penaltie lying upon any Beleever one or other to be conceived or borne of a virgin to turne water into wine to command the winds and the Seas to ordain Apostles or the like Againe there was no necessitie lying upon any beleeving Gentile to have bin circumcised to have bin in subjection unto Ioseph to have eaten the Passeover at Hierusalem c. Therefore in all these Passages of his life with many others it is full evident that he stood not in the place or stead of all Beleevers All that the Scripture speaketh in this case is that he suffered for us was made a curse for us c. which expressions though they imply indeed in the generall a necessitie of our sufferings unlesse Christ had suffered for us yet do they not imply a necessitie of our sufferings in the same kinde or after the same manner in all particulars
It doeth not follow that except Christ had bin circumcised we must have bin circumcised except he had fasted 40 daies we must have fasted 40. except he had bin scourged with rods or crucified on a Crosse we must of necessitie have bin scourged or crucified only it followes that except Christ had suffered either in these or some other particulars as satisfactorie to divine wisdome and justice as these we must have suffered and that most grievously Therefore it is not every waies so square a truth that Christ even in his sufferings themselves particularly considered stood in our stead But the Scriptures which oft say that Christ suffered for us died for as c. never say that either he kept the Morall or Ceremoniall Law nor any part of either for us though this expression may be admitted without granting that he did these in our stead See cap. 3. Sect. 11. of this second part And thus we see that this argument also is defective on every side Another SECT 22 Argum. 10 reaching after the same conclusion with the former but scarse with the liek appearance of strength is this If we cannot be justified by the righteousnesse of Christ otherwise then by the imputation of it then must it needs be imputed unto us in our justification But there is no way of being Iustified by the righteousnesse of Christ but only by the imputation of it unto us Ergo. I answere in few words to the latter proposition Answer that if the righteousnesse that is the active obedience of Christ could have no other influence into Iustification but in that way of imputation which hath hitherto bin gain-said either Iustification must stand without it or else fall For certame it is that no such imputation can stand as hath bin proved by three demonstrations and by foure and by many more added to them in the first part of this Discourse But the weaknesse of the Proposition is sufficiently evinced from hence because that righteousnesse of Christ mentioned in it concurr's towards Iustification by qualifying his person for that sacrifice of himselfe by which Iustification or remission of sinnes hath bin purchased for all those that beleeve as hath bin opened at large in an answere to a former argument The quiver of our Adversaries is well nigh exhaust and almost empty by this I scarce know two arguments more really differing from those already produced that will well hold the Answering The best of those which yet remaine I conceive is this If we may truly be said to be dead and crucified with Christ SECT 23 Argum. 11 to be quickened with Christ to have risen againe with Christ to sit in heavenly places in or with Christ c. then may we be truly said to have fulfilled the Law with Christ also for there is no reason why any difference should be made in this case and consequently the fulfilling of the Law by Christ is imputed to us and accounted ours But we may truly be said to be dead and crucified and quickned raised againe and to sit with Christ in Heavenly places the Scripture affirming all this Ergo. My Answere to this argument is a Protestation against the consequence of the major Proposition Answere as being insufficient Our being dead and risen againe with Christ c. in a Scripture serise haâ—â—â—â—o such conclusion or inference as this in their bowells therefore we have fulfilled the Morall Law with Christ alsoâ— or if we could be said to have fulfilled this Law with Christ our own fulfilling it in him should rather be said to be imputed to us Cap. 2. Sect. 11. of this second Part. then his fulfilling it for us as we formerly reasoned concerning the imputation of Adams sinne But the reason of the difference viz. why we may be said in the Scripture sense to be dead and risen againe with Christ c. and yet cannot be said to have fulfilled the Law with Christ in the sense demanded is this When the Scripture saith we are dead we are crucified we are quickened or risen againe with Christ c. the meaning is not that God looks upon us as if we had layd downe our naturall lives by death when he layd downe his and as if this laâ—ing down ourlives were a fatisfaction to his justice for our sinne for then we might aswell be said to have satisfied for our selves or to have redeemed our selves with Christ as to have died or bin crucified with him such expressions as these only import either a profession of such a death in us which holds proportion and hath a spirituall kinde of resemblance and likenesse with the death of Christ which is usually called a death or dying unto sinne and to the world Rom. 6.5 or else this death it selfe really effected and wrought in us by that death of Christ being therefore called the communion or fellowship of his sufferings aswell as a conformitie to his death Phil. 3.10 You have the expression us'd in the former sense Rom. 6. â— How shall we that are dead to sinne that is who professe a being dead unto sinne with Christ live yet therin and so be a reproach to our Profession In the latter sense it is found Gal. 2.20 I am crucified with Christ that is the naturall death of Christ for for mâ— anâ— many moe hath wrought upon me in a way of assimilation to it selfe and hath made me a dead man to the world So when Beleevers are said to be quickened or risen againe with Christ the meaning is not that God lookes upon them as quickened from a naturall or corporall death to a naturall or glorified life and condition as Christ quickening and rising againe was which yet must be the meaning if any thing be made of it to strengthen the proposition now under assault but the cleare meaning of such expressions is either to signifie the profession that is made by us of that newnesse of life which in way of a spirituall analogie and likenesse answeres that life whereunto Christ was quickened and rose againe from the death Rom. 6.5 or else the new life it selfe raised and wrought in us by that quickning and rising againe of Christ from the dead In the former sense you shall finde one of them used Colos 3.1 Jf ye be risen with Christ that is since you make profession of that new and excellent life which answers the life which Christ lived upon and after his resurrection give this account and evidence of it unto the world seeke the things that are above c. In the latter sense you may finde the other Eph. 2.5 Even when we were dead in sinnes hath quickened us together with Christ meaning that GOD by the quickening and raising of Christ from the dead had begotten them as Peter speakes to such a life which spiritually answereth that quickening and rising againe of Christ But on the other hand as there is no such expression in Scripture as this we have fulfilled the Law