The Life of Justification Opened, Chapter 17
CHAP. XVII.
Reasons enforcing the practice of the Truth, hithertill Vindicated.
WE have now, at some length, as the Lord was pleased to help, essayed to vindicat this noble & fundamental Truth, of the Imputation of Christ's Righteousness, in order to the obtaining of this life of justification; and ere we proceed, I judge, it will not be amiss to press the practice of this Truth, & the hearty & practical embracing thereof, by several Arguments & Considerations: for it will not be enough for us, to know the Theory, and to be orthodox in our judgments, as to these Necessary & soul-concerning truthes; but we must also practise them, that it may appear, we do beleev them in very deed, and that we beleeve them with the heart; & this will be the best way to be kept orthodox, and stedfast in the truth.
I shall therefore propose a few Considerations, moving to the practice of this so necessary & concerning a Truth. As
1. This way of justification through the Imputed Righteousness of Christ, the Mediator & Surety, is a way, thath hath the testimony of both Law & Prophets, confirming it; & is now more clearly revealed & manifest under the Gospel dispensation, than it was formerly. Rom. 3: 21, 22. But now the Righteousness of God without the Law is manifested, being witnessed by the Law & the Prophets, even the Righteousness of God, which is by faith of Christ, unto all, & upon all them that beleeve. And the same Apostle tels us Rom. 1: 16, 17. That he was not ashamed of the Gospel▪ for it is the Power of God unto Salvation to every one that beleeveth &c. And what is the ground & reason of this: for therein (saith he) is the Righteousness of God revealed from faith to faith, as it is written, the just shall live by …aith. This then must be a very sure & saife way, being thus attested & witnessed by all, that are worthy of credite, in this matter & a way, that is one & the same, as to its substance, both before the Law, under the Law, & now under the Gospel, though it be now more clearly unfolded & explained, since the coming & exaltation of the blessed Mediator, than it was before His coming; when it was darkly revealed & shadowed under the Mosaical Ceremonies & Observances. None need to feare a Miscarrying, or a disappointment, in following of this way, which even the Law it self, or the Mosaical observances did point forth, in the daily & yeerly Sacrifices, pointing forth the Lamb of God, that taketh away the sins of the world, & on which the offerers were to lay their hands, before they were to be offered up, in token of their devolving & laying their sin & guilt upon the same, as the the type of that one & only acceptable Sacrifice, that was to come in the fuluess of time, & was to satisfie justice for their sinnes; & to shew forth, & declare their faith, relying thereon, & expecting acceptance there through, as we see Levit. 1: 4 & 3: 2. & 16: 21. And a way, which also the Prophets, or the Spirit of Christ, which was in them, did testifie, and bear witness to, when it testified before hand the sufferings of Christ, and the glory that should follow. 1 Pet. 1: 10. &c. So Peter, in his Sermon to Cornelius, told him Act. 10: 43. that to Him, (i.e. to Christ) gave all Prophets witness, that through His Name, whoso ever beleeveth in Him, shall receive Remission of sins.
2. It is the way, which all the Ancients took, & found to be a saife & sure way; & therefore it should be to us a way, worthy of all acceptation. Abraham beleeved God, preaching to him the Gospel; & the object of his faith, or the summe & substance of the Gospel, that is, the Righteousness of Christ, was imputed to him; & thereby he was justified: so doth Paul clear the matter to us Rom. 4: 1, 2, 3. What shall we say then, that Abraham our father, as pertaining to the flesh, hath found &c. for if Abraham were justified by works, he hath to glory, but not before God: for what saith the Scripture? Abraham beleeved God, & it was counted to him for righteousness. And if we enquire, what this was, which Abraham did beleeve? or where in was it, that he beleeved God? Paul tels us Gal. 3: 8. That it was the Gospel. And the Scripture fore-seeing, that God would justifie the heathen through faith, preached before the Gospel unto Abraham, saying, in thee shall all Nations be blessed. Now, though these words, in thee shall all Nations be blessed, be not expressly repeated Gen. 15. where it is said, that Abraham beleeved God, & it was imputed to him for righteousness: Yet this was the chiefe & principal part of that promise of multiplying of his seed; & was therefore both before this time mentioned together with that promise Gen. 12: 2, 3. & twice there-after to wit. Gen. 18: 18. & 22; 17, 18. And further, this is called the Covenant, which God made with the fathers Act. 3: 25. and therefore it must have been the chiefe thing, which Abraham's faith did fix upon, who is therefore called the Father of the faithful, as being the Father of many nations, Rom. 4: 16, 17. And this is the sure promise, that is made sure to all the seed, & must be laid hold on by faith. Rom. 4: 16. And upon this account, Abraham is said to have seen the day of Christ, & to have been glad Ioh. 8: 56. And as Abraham took this way; so did others take it, before him: such as Abel, who by faith offered unto God a more excellent Sacrifice, than Cain; by which he obtained witness, that he was righteous. Heb. 11: 4. And Enoch, who pleased God by Faith: and Noah, who became heir of the Righteousness which is by faith. Heb. 11: 5, 6, 7. So David under the Law, describeth the blessedness of the man, unto whom God imputeth Righteousness, without works &c. Rom. 4: 6, 7, 8. Psal. 32: 1, 2. This then being such a paved way, we must close with it, and seek after no other.
3. This way is by getting or putting on a Righteousness, with which God will be well pleased, and with which alone, he is & will be satisfied; for it is called the Righteousness of God Rom. 3: 21, 22. And the Righteousness, which is of God by faith Phil. 3: 9. as being not only a Righteousness, which God hath found out, who knew best, how to bring about the Salvation of his chosen ones, to his own glory, & which alone will be acceptable to Him; but, as being also the Righteousness of one, who is God, even of Jesus Christ, God-man, the Saviour & Cautioner, and this is made over to beleevers, & imputed to them, and they receive it by faith, that it may become theirs, and they may stand before justice clothed with it, & thereby answere all that Law, & justice can say against them, or lay to their charge. Can sinners finde out & fall upon a Righteousness, more excellent in it self, or more pleasing or satisfying unto God, & whereupon a distressed soul pursued by justice and the …errours of the Lord can with more confidence rest and relye, then this is, which is the Righteousness of God; the Righteouness wrought by him, who was and is the Fathers equal, God over all, blessed for ever, and is Lord, our Righteousness Ier. 23: 5. & is made of God to us Righteousness 1 Cor. 1: 30? What can sinners invent, that can once be compared here-with? Can any thing; which they themselves can do, yeeld more ground of Peace & Confidence? No certainely.
4. This way demonstrateth both the Justice & Mercy of God, & so a way wherein the Lord hath given a great demonstration of his wonderful Grace & Mercy: and a way also, wherewith justice is fully satisfied. This the Apostle doth fully declare Rom. 3: 24, 25, 26. being justified freely by his grace, through she redemption, that is in Iesus Christ. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his Righteousness to declare I say, at this time his Righteousness, that he might be just, &c. And this should commend it higly unto us, that when neither Angel's, nor men, could have found out a way, how Mercy & Grace might have shined forth, in the Salvation of poor sinners; & with all how Justice should have had satisfaction, the Infinite Wisdom of God, hath found out this way, whereby Justice and Mercy are no more, as it were, at odds, but concurring to the justification of a poor sinner. Whatever way else we take, should we with these Micah. 6: 7. come before the Lord, & bow ourselves before the high God, should we come before him with brunt Offerings, with calves of a yeer old. It were all in vaine: He would not be pleased with thousands of rams nor with ten thousands of rivers of oil. Should we give our first born for our transgression & the fruit of our body, for the sin of our Soul: What would that avail? It could be no Satisfaction to Justice: the Lord would not be just, in justifying such sinners.
5. The sad disappointment, that such, as took another course to the end they might be justified & Accepted, have met with, should be as an hand upon the margine to us, to beware of tradeing in the footsteps of their folly, lest we fall into the same pit of ruine. We read Rom. 9: 31, 32. that Israel, which followed after the Law of righteousness, did not attaine to the Law of righteo…sness; Wherefore? because they sought it not by faith, but as it were by the works of the Law; for they stumbled at that stumbling stone. They were at much paines to follow after the Law of Righteousness, thinking thereby to attaine unto Righteousness, & so to be justified; but after all their paines & travail, they did misse their mark, & came short of what they projected: They would not take the way of Faith, they would not by faith lay hold on Christ, and put on His Righteousness, but they stumbled at that stumbling stone; they sought after a Righteousness, by their own works, which they supposed were the works of the Law, but were not so indeed; for they sought after the Law of Righteousness, but as it were by the works of the Law: And therefore they could not reach their intended end, how confident so ever they were in their way. So againe Rom. 10: 3, 4. it is said of them for they being ignorant of God's Righteousness, & going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God; for Christ is the end of the Law for Righteousness, to every one that beleeveth. They would not follow God's way, nor submit to that Righteousness, which is twice here called the Righteousness of God; but in the pride of their heart, would set up & establish their own Righteousness, and make it stand on its feet, and therefore would not be beholden to Christ, & to his Righteousness, nor look to him by faith, who was the end of the Law for righteousness, to every one that beleeveth: and so they lost all. This sad example should cause all look about them, & beware of intertaining a prejudice at the Gospel-way of Justification.
6. From this Instance, we may also take notice of another Consideration, to wit, That to refuse this Gospel-way of Justification argueth intolerable pride of heart, & haughtiness of minde: It is observed of the Jewes here, that they would not submit themselves unto the Righteousness of God; they would not bow so low, nor humble themselves so far, as to deny their own Righteousness, & condescend to take on Christ; but in their pride & stoutness of heart, they thought, though the bricks were fallen, they should build all up againe with their own hewn stones, & so they went about to underprop & set up their own Righteousness, that it might stand. And what an intolerable thing is this, for beggers & dyvours to be so proud of nothing, & to refuse to accept of & be satisfied with the payment of a Cautioner? As then we would not have this guilt of contemning in the pride of our hearts, the way that the Wisdom of God hath found out, & the Righteousness of God, let us not refuise our own Salvation, & stand out against this established, sure & approven way of taking on Christ's Righteousness.
7. We may take notice of another Consideration here, to move us to close with this only way, to wit, That the refuising of this way, as it argueth ignorance both of the worth, & of the excellency & of the necessity of this way of Justification, through the Imputed Righteousness of Christ; so it argueth a rooted prejudice against Christ, and the way of justification through him, & a judicial stroke of wrath from the Lord upon such, as wilfully & pertinaciously refuise this Gospel way: for it is said of the jewes here, Rom. 10: 3. that they were ignorant of God's Righteousness: And Chap. 9: 32. that they stumbled at that stumbled stone, they brake their necks on that, which was the only meane of saving them, & that in the righteous judgment of God, according to what was foretold Esai. 8: 14, 15. where it is said, that the Lord of hosts, who would be for a Sanctuary to his own, should be for a stone of stumbling, & for a rock of offence; for a gin & for a snare & many among them shall stumble & fall, & be broken, & be snared & be taken. And this is further confirmed by that which Peter saith 1. Pet. 2: 7, 8. but unto them, which be disobedient, the stone, which the builders disallowed, the same is made the head of the corner. And a stone of stumbling & a rock of offence, to them which stumble at the word, being disobedient, whereunto also they were appointed. The consideration of this should cause all look about them.
8. It is also considerable, that such as will not submit themselves unto this Righteousness of God, have no way to betake themselves unto; no course that they can follow, in order to their Justification, but that, which is peremtorily rejected of the Lord, & condemned in his word; that is, the way of their Owne Works. These Jewes, who would not submit themselves unto the Righteousness of God, could fall upon no other course, but the establishing of their own Righteousness: And there is no other way mentioned in Scripture but these two, either by Works, or by Faith; that is, either by the Righteousness of Christ, or by our own Righteousness; hence the Apostle doth alwayes oppose these two to other, & by disputing against the Law, our Works, or our Righteousness according to the Law, he establisheth and confirmeth the true & only way, through the Righteousness of Christ; & by pleading for this, he destroyeth the other, and as there are no third way distinct from both, so there is no commixture of both, to make up a third, in apart agreeing with both: for grace & works cannot agree to gether to make one composition. Rom. 11: 6. So that what ever different Wayes, and Modes or Methodes, men excogitate in this matter, if they step aside from the pure way of grace, the way of Justification through the Imputed Righteousness of Christ, they must of necessity close with that way, which is through Works, & against which Paul hath disputed so much, in his Epistles. Now what madness is it, to embrace such a way, in whole, or in part (& if in part, it must also be in whole, for as is said, grace and works will not mixe) against which the Apostle hath argued so much, both in his Epistle to the Romans, & to the Galatians?
9. This way of Justification through the Imputed Righteousness of Christ is the only way to Peace & Reconciliation with God; as the Apostle concludeth Rom. 5: 1. Therefore being justified by faith, we have peace with God, through our Lord Iesus Christ. Peace with God standeth only upon this foundation, to wit, Justification by Faith; that is, Justification through the Righteousness of Christ imputed to us by God, & received by faith. People may dream of obtaining Peace & Reconciliation another way; but they will be miserably disappointed, for, as we said above, justice can be no other way satisfied & till iustice be satisfied, there is no Reconciliation, no Peace. What a miserable case then are persons in, who will not submit unto this way? They may frame a way to themselves, and be very Zealous in it, as the Jewes had a Zeal of God Rom. 10: 2. & be at much expense of duties & toile therein, as the Pharisee, who fasted twice a week, and yet attaine to no Peace or Reconciliation with God. All then, who are desireous of this blessed Peace, must choose this way, and close with it heartily, and this should be a strong enducement unto them thereunto. We should remember what Paul said 2 Cor. 5: 18, 19, 21. God hath reconciled us to himself by Iesus Christ & that God was in Christ reconciling the world unto himself, but how was this: See vers. 21. for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. This, even this only, is the way to Peace & Reconciliation with God, and who ever take a way, different from this, or will not cordially close herewith, must resolve to abide in that estate of enmity, whereinto they are by Nature.
10. This way of Justification, as it is the only way of Peace & Reconciliation with God, so it layeth the ground of solide Joy & Rejoyceing in hope of the glory of God & of Glorying in tribulation also, as Paul informeth us. Rom. 5: 1, 2, 3, 4, 5. Being justified by faith, through Jesus Christ, we have through him, accesse by faith, in to this grace wherein we stand, & rejoyce in hope of the glory of God; & not only so, but we glory in tribulations also, knowing that tribulation worketh patience, & patience experience, & experience hope, & hope maketh not ashamed, because the love of God is shed abroad in our hearts &c. Men may, I know, promise to themselves much Peace, Joy and Consolation, in their own false way, & may also deceive themselves, as the Pha…isee did, when he thanked God, he was not like the publican: but how had will the discovery of the deceite and cheatry prove in end? God's way is the only way, that will yeeld all these desirable things, in truth & reality: and therefore we would do well, to follow this way alone.
11. Moreover this way of Justification will only lay the sure & unfailing foundation of true Holiness and Sanctification, and hence are the most spiritual, convincing & moving Arguments unto the study of holiness, only to be taken; as we see the Apostle clearing it in his Epistle to the Romans Chap 6. & 7. & 8. having laid down, in the preceeding Chapters, as a sure ba. sis thereunto, the only Gospel-way of Iustification. Men may think, that the pressing of Justification by our own works should prove the most effectual Meane & Perswasive unto the real study of holiness, & a most infallible Argument to set people awork to follow holiness with all their might: But experience sufficiently proveth that all such, who by their doctrine lay more or less of their weight upon their owne works, in their Justification, are so far from outstriping others in the spiritual exercise of true holiness, that for the most part the very contrary is too too manifest: and howbeit Adversaries to Gospel-Justification, through the Imputed Righteousness of Christ, object to the Asserters thereof, that thereby they are Enemies to the study of holiness, & give way to laziness & negligence▪ in that exercise; yet, not only is their alleigance groundless, seing we press holiness upon the same grounds, that the Apostle doth, who oft times meeteth with this objection, in his way of declaring & pressing the Gospel-way of justification: but also experience showeth, that such as have fled to Christ, for Righteousness, have another way of Communion with God, in all holy conversation; & their walkeing in all the wayes of God; hath a spiritual lustre & heavenly beauty, being compared with the walk of others, strangers in practice, and in opinion, to the Gospel-way of being Justified through Faith in Christ.
12. Whoso ever reject this truth, and do not accepte of this way of justification, through the Imputed Righteousness of Christ, received & leaned to by faith, do interpretativly say as much, as that Christ is dead in vaine: for the Apostle tels us Gal. 2: 21. that he did not frustrat the grace of God; for if righteousness come by the Law, then Christ is dead in vaine. thereby teaching us, that the crying up of the Law, & the Righteousness thereof, and urging people to seek after a Righteousness, by which they may be justified, in their Obedience to the Law, is a real frustrating of the grace of God, & a declaring that Christ is dead in vaine: and consequently, whoever seek after a Righteousness, consisting in their personal obedience to the Law, & will not accepte of, nor heartily & practically close with the Gospel-way of justification, through faith in Christ, do really frustrate, so far as in them lyeth, all the grace of God, manifested in, & brought to light by the Gospel, where this noble way of recovering sinners is revealed, & more clearly & fully explained, than it was formerly. And it is a saying upon the matter, that Christ hath died in vaine: for if he died not to satisfie for sinners, after he had finished his course of Obedience, & so to make up a compleat Righteousness, which might answere all the necessities of sinners, lying under the sentence of a broken Law; and having no way, without Christ, to obtaine the Crown of life, but by perfect & personal Obedience to the whole Law, which was & is to them utterly impossible: If, I say, Christ died not for this end, he died in vaine; & all such, as will not heartily imbrace this way, do on the matter say, he died not for this end; & so, as far as they can, they make him to have died in vaine.
13. This Consideration might also have force with us, that what Paul taught, as to this matter, he did also practise, & sweetly complye with; thereby casting us a copie, in his own practice: for thus he speaketh Phil. 3: 8, 9. Yea doubtless & I count all things but loss, for the excellency of the knowledg of Christ Iesus my Lord: for whom I have suffered the loss of all things, & do count them but dung, that I may win Christ, & be found in him, not having mine own Righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness, which is of God by faith. 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 Jesus Christ, that we might be justified by the faith of Christ &c. If therefore, we would be sure in this matter, we must take this course, which is so corresponding in all points, with the Gospel-doctrine, in this matter. Therefore who ever would expect to have it going well with them for evermore, must resolve upon this course, to be clothed with the Righteousness of Christ, and get on that rob of Righteousness, which is had through the faith of Christ, the Righteousness, which is of God by faith.