The Life of Justification Opened, Chapter 19
CHAP. XIX.
Of the Life of Justification, as to its continuance.
WHen it is said, that the just shall live by faith, there is a State pointed forth, & a Condition intimated, that is not momentany, & of short continuance, but such a condition, or change of state is hold forth, as is of a lasting Nature; not only because Life doth connote some permanency, for a longer, or for a shorter time; but chiefly because this Scriptural axiome saith, especially as else where applied by the Spirit of the Lord, that the just▪ or justified man, hath through faith a life, in the worst of times, & that he is made partaker of that privilege of life, which shall prove lasting & continueing, to the end, a life, that is keeptin, fed & nourished by Faith. Having spoken therefore of this life of Justifi on, as begun; that we may more fully explaine the nature of it, we must speak a litle of it also, as continued.
But first, we must premit some things to shew, what that Justification is, of the continuance of which we here speak; and what we do not hereby understand, when we speak of the continuance of the Life of Justification.
1. We do not speak here of Justification, which Antinomians tell us, is from Eternity; for that can be nothing, but God's eternal Purpose to justifie; and which cannot more be called Justification, than his eternal purpose to Condemne the Reprobate, & to save the Elect, can be called condemnation & Salvation: and we can no more say, That there was a Justification of any man from Eternity, than that there was a Condemnation, or Salvation of men from eternity; we must distinguish betwixt God's Purposes, & the Effects, which he hath purposed: His purposes are indeed eternal: but the Effects or Events purposed, have their being in time, according to the Season, meane and Methode, when & whereby God hath purposed to effectuate them. And sure we are, that Justification, whereof the Scripture speaketh, is a relative change wrought in Man, in time, when and not before, he laith hold on Christ by Faith, according to the tenor of the Gospel.
2. Nor do we meane here, that Justification, which the same Antinomians, call only declarative in this life: for the true Gospel Justification is a real Relative Change, whereby the beleever is brought out of a State of Wrath and Judgment: where they were lying under the Curse of the Law, and the sentence thereof, unreconciled to God, and enemies to him, having their sinnes lying upon then, according to the sentence of the Law, & therefore strangers to God's favoure & countenance, and so without God & without Christ; & brought into a new State of Peace, Pardon, Reconciliation & Friendshipe with God, of which we spoke above Chap. V. We cannot then look upon the Iustification, mentioned & explained in the Scriptures, and of which we have hitherto spoken, as a meer Declaration to the beleevers Conscience of what God did from Eternity; as if the admittance into favoure, and Pardoning of sinnes, were nothing but his Declaration to their consciences, that they were accepted from eternity, & had pardon from eternity: a notion, sure, that hath no feeting or foundation in the Scriptures.
3. We do not here speak of that, which some call Baptismal Iustification, & whereby they say, all Infants baptized are justified; & which they must yeeld to be such as can & doth meeth with a final & total intercision, yea & amission, as to many; & so be quite of another nature, from that which adult beleevers partake of, from which there is no final or total Apostasie to be granted, according to the Scriptures. But we owne no such Justification of all baptized Infants.
4. Nor yet do we here speak of that, which others, being more wary, must owne, as consequentially following upon their opinion of Baptismal Regeneration of all baptized elect infants, to wit, a Baptismal Iustification of all baptized elect infants, it being certain, that there can be no Regeneration, without a corresponding Justification: for as such a Regeneration is not clearly revealed in the Scriptures, so, were it granted, no Actual Justification, but only a Seminal & Potential Justification could be hence inferred; because such as the Regeneration is said to be, by such as maintaine this opinion, such must the Justification be; but this Regeneration, which is thus owned, is only said to be Initial, Seminal, or Potential, & is distinguished from Actual Regeneration (See D. Burges of Baptismal Regeneration. pag. 14, 15▪) As concerning the justification of Infants, though we cannot say, that there is no such thing, yet, as the knowledge of the way of the Lords effectuating it, doth not much concerne us; so the Scriptures are spareing in speaking of that Subject; Sure, the Lord hath a way of uniteing their hearts to Christ, and of justifying Regenerating & Saving such of them, as die in their Infancy, & belong to the Election of Grace; though we cannot distinctly understand, & determinatly explaine the manner how. It is more of our concernment to enquire after & know the way, how adult persones come to partake of these Privileges.
5. We do not here speak of that Justification, which some call a Iustification of the cause, and distinguish from that, which they call, a justification of the person: for that is but the justification of a person falsly accused, as to some particular, as David was frequently accused of many things, by his Adversaries, of which he was Innocent, laying to his charge crimes, he knew not, about which he was in case (as we finde he did several times in his Psalmes) to appeal unto God, the righteous Iudge, being conscious to himself of no guilt in the particulars alledged, & knowing his own innocency, in the sight of God, who knew all things: Such was the matter of that question, concerning Job's sinceritie so much agitated betwixt him, & his friends, in the book of Iob, and at length decided in Iob's favours, by God himself; for though this was not, concerning one or a few particular acts, but concerning his whole deportment, and concerning his State before God, upon the account of his deportment, and the Lord's dispensations with him; yet it was a justification of his Cause, rather than of his Person; for in the justification of our Persons, we have to do immediatly with God, and not with man; and the question was properly about a matter of fact, to wit, whether he had been a real beleever, or an hypocrite, though such a matter of fact, as meerly concerned his whole State.
6. Nor do we here speak of that justification, even as to our state, which is before men, or in the judgment of men, which oft proceedeth upon mistakes and unsure grounds; as the now-mentioned instance of Iob's friends evidenceth: and so varieth, according to the various judgments & apprehensions of men, yea and of the same Man, at several times, according as the grounds, whereupon he judgeth, are to him clear, or dark: Neither is this sentence or judgment of men, who are but fallible, and judge by outward appearance, not being able to see into the heart, and judge how matters are there, alwayes according to truth; even though according to that judgment of Charity, which the Law of God requireth: Nor is it Constant and equable.
7. Nor do we speak of that Iustification, whereof the Apostle Iames speaketh Chap. 2. which is not the justification before God, whereof the Apostle Paul speaketh, in his Epistles; but the evidencing, proving and demonstrating thereof, by effects and works obvious to the eyes of others and demonstrative of the cause; Those I grant will oft admit of an intercision, through Temptation, and the prevalency of Corruption, and so the cause or true justification may, as to this manifestation, he eclipsed, though not in it self.
8. Far less do we here speak, of a groundless, fancied & supposed justification, whether in the apprehension of deluded persons themselves, or of others: for this is no true Iustification, but a meer delusion, as to themselves, and a conjecture, as to others: and the sooner this be quite cast away and renunced, the better.
9. Nor do we here speak of that Iustification, which is in the court of mans own conscience, or as it is there, and opposed to that Iustification, which is in God's court; for it is certaing, this Iustification, which is said to be in the court of conscience, is but a manifestation of the other unto the mans conscience, and is some times had, & sometimes missed; sometimes it is more clear, some times more dark, and therefore can be oft repeated and reiterated, and intended and remitted; yea and some may for a long time if not their whole life time be wholly without it, Walking in darkness without all light, as to this; some may once get a cleare sight thereof, and never see more of it, till nigh the landing in eternity, & yet all this while, the Iustification, which is in the court of God, remaine fixed, invariable, and without any interuption.
10. By Justification here, we meane not that, which some call a Particular justification, and do distinguish it from an Universal Iustification: by this understanding an universal pardon of all sins past and committed, and by the other understanding a particular pardon of this or that sin, that is committed, after the man hath been universally pardoned and accepted of God; and now pardoned after a new act of faith in Christ: Though it be needless to debate, whether this Particular Pardon can be called a Iustification, or not; yet it is certaine, it is not that Iustification, whereof Paul speaketh so much, and explaineth, in all its causes, in his Epistles; nor that Iustification, which connoteth a change of State before God, and the translation of a person out of an estate of Enmity into an estate of Favour and Friedshipe, in reference to which there must be a juridical sentence, passed in the favours of the man, through the impured Righteousness of Christ, received by Faith: while as this posterior act of pardon of a particular transgression, is rather a Fatherly act pardoning the failing of his Son & receiving him againe into his Fatherly embracements.
11. Nor finally, do we here speak of that sentence of Absolution, that shall be pronunced, at the last day; for, howbeit that may be called a Iustification; yet it is not that Iustification, whereof we are now speaking, & it doth not make such a change in the state of such, as are thereby absolved, as this doth; and therefore, in respect of this, it is rather a publick Declaration and Manifestation, before Angels and Men, of their Iustification, or being in a Iustified state, who shall be adjudged unto eternal life; than any Iustification connoteing a change of state, seing none in that day will be justified but such as have been here partakers of this Iustification, whereof we speak, they who have been in heaven will need none, & such as have been in hell will expect none; & none of the living, who have not by faith laid hold on Christ, will hear any other sentence, then, depart from me, ye cursed.
12. The justification then, whereof we here speak, is That change of state before God, which such are made partakers of, as lay hold on Christ by faith, through the Imputation of the Righteousness of Christ, whereby they are brought into an estate of Favour & Reconciliation with God, who were before under his Wrath & Curse; and upon which they have all their iniquities, whereof they are guilty, actually pardoned; are accepted of, as Righteous, and pronunced such through the Surety-Righteousness of Christ imputed to them; and freed from the sentence & Curse of the Law, under which they were lying.
That we may cleare the nature of this life of Justification, as to its continuance, we shall lay down these few Propositions.
Propos. 1. Justification denoteth a State, wherein the beleever is brought, a real change, as to state: as a man accused of some crime, & keeped in prison till he be tryed, & examined by an assise, is really changed, as to his Law state, when cleared by an assise, and pronunced not guilty, and so absolved as to that, whereof he was accused, and set at liberty, he is now a free man, in Law: much more is there a great change in a mans Law-state, when before he was guilty of death, lying bound in fetters, keeped unto the day of execution, and now getteth a free Remission of all, when of a Man of death he is made a free liege, as there is a change in a mans state, and Relation, when he is made an Adopted son, so is there a new state, wherein the sinner is brought, when he is absolved from the sentence of the Law, and declared a Righteous man. Sanctification, Regeneration and Glorification, do all of them hold forth a new real State, whereinto he is brought, who is made partaker thereof; so Iustification with Adoption held forth a new relative state, which is also real as real, is opposed to what is false, or imaginary. Hence is it, that a beleever is justified even while he is sleeping & not acting faith; as a person remaineth in a married state, though not actually consenting unto the match, the consent once granted enstateth the person in that new Relation.
Propos. 2. This new state of Iustification is continueing & permanent; not in this sense, that God reneweth & frequently reiterateth the enstating of them into this new relative state; but in this sense, that once justified alwayes justified; they are fixed & preserved in that state: as Adoption is a permanent state, because once adopted alwayes a child of God. Hence it is called a grace, wherein me stand Rom. 5: 2. It is a state of Reconciliation and Peace wherein we stand. It is no fluctuating state, wherein one may be to day & be out of it to morrow, and againe brought into it. The ground of this sentence is fixed, lasting and permanent, to wit, the Imputation of the Righteousness of Christ: once clothed therewith, never naked or spoiled thereof againe; the gifts and calling of God being with out Repentance Rom. 11: 29. The foul's union with Christ through faith, is lasting and abiding: once in Him, alwayes in Him, once a member of his mystical body, & married to him, as his spouse, and alwayes so, for he must finally present all such holy & without spot…, or wrinkle, or any such thing Ephes. 5: 27. Faith whereby the knot is made, and the marriage consent is given, remaineth, as to its root and habite, Christ prayeth, that it fail not. Luk. 22: 32. They are keeped by the power of God through faith unto Salvation. 1. Pet. 1: 5. All the arguments proving Perseverance of the Saints, which we cannot here summe-up, do confirme this.
Propos. 3. Hence Iustification is a State, that is not Interrupted and broken off, and renewed and reiterated againe: as it cannot be quite taken away and annulled: so neither can it be broken off for a time, so as for that time, they should be in a non-justified state: the marriage once made is not broken; the sentence once pronunced is not recalled; sinnes once pardoned by God, are not laid againe to his charge. The Spirit that once spoke peace & said, Son be of good cheer, thy sinnes are forgiven thee, will not be againe, a Spirit of bondage unto fear Rom. 8: 15. If Iustification could at any time be th…s interrupted, Adoption behoved to be interrupted with it, and so a childe of God behoved to be for that time a childe of the devil. The Scripture speaketh not of any such relapse into the state of Nature & Sin. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Iesus & by the Spirit of our God 1. Cor. 6: 11. once brought out of Nature never reduced into that state againe: No more new Iustification, than new Adoption; once quickened, never againe brought into a state of death in trespasses & sins Ephes. 2: 1, 5. for such are then brought into a saife state, being quickened together with Christ; as Christ being raised from the death, dieth no more, death hath no more dominion over him Rom. 6: 9. so they, who are planted with him, in the likeness of his Death and Resurrection, may alwayes reckon themselves dead indeed unto sin, but alive unto God, through Jesus Christ vers. 4, 5, 11. Hence there is no Condemnation to them that are in Christ Jesus Rom. 8: 1. They are not under the Law, but under grace Rom. 6: 14. And this holdeth true, notwithstanding of after-sins; for if after-sins, & remanent sinnes and corruption, could break of this relation, and make an alteration in this state, no man should be said to be one day in a justified state: for the best of men falleth seven times a day in sin, and no man can say, that he is free of sin: there being no perfection here, there could be no state of Justification, & consequently no state of Adoption, and Reconciliation: if after-sins could break of this Relation, or Relative State, a beleever could not be said to be partaker of any of the privileges attending this state, for one day to end. New sins indeed call for new Remissions, but these new Remissions are fatherly pardons, and not such a sentence of absolution, as the person had at first, when translated out of the Rate of Death into Life, for then the person was not a reconciled Son: but now he standeth in a state of Reconciliation and Sonshipe, & his new pardons are the pardons of a Father, granted to a Son; as we see Psal. 89: 30, 31, 32, 33, 34. If his children forsake my Law, and walk not in my judgments; if they break my statutes, & keep not my commendements; then will I visite their transgression with the rod, & their iniquity with stripes: never the less my loving kindness will I not utterly take from him, nor suffer my fatihfulness to fail: my Covenant will I not break, nor alter the thing, that is gone of my lips. So 1 Ioh. 1: 8, 9. If we say, that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, & 2: 1, 2. My little children, these things write I unto you, that ye sin not and if any man sin, we have an Advocat with the Father, Iesus Christ the righteous▪ And he is the Propitiation for our sins. Psal. 103: 3, 8, 9, 12, 13. Who forgiveth all thine Iniquities. The Lord is merciful and gracious, slow to anger & plenteous in mercy: he will not alwayes chide, neither will he keep his anger for ever, as far as the east is from the West, so far hath heremoved our transgressions from us: like as a Father pitieth his children, so the Lord pitieth them that fear him. So this state remaineth firme and unbroken, notwithstanding of the various changes, which are in their apprehensions concerning it; these may alter many a time in one day, But the Lords thoughts are not as our thoughts: nor are his wayes as our wayes, Esai. 55: 8, 9. His sentence & judgment remaineth the same, how alterable so ever ours be. He is in one minde, though we be in many.
Propos. 4. Hence also it is manifest, that Iustification is an Instantaneous act; that is, it is not a work, that is carried on by degrees; but a sentence pronunced by the Lord, the Righteous Judge, once for all: Though hereafter they still need renewed pardons, & so, may have moe sinnes actually pardoned this yeer, than they had the last yeer; yet Justification, as relating to their state, is no progressive work: We hear not of a grouth in Iustification, as we hear of a growth in Sanctification; for as for that word Revel. 22: 11, he that is Righteous, let him be Righteous still, or, let him be justified still foreign will not import a growth or progress in Iustification, but a continuance in that state: beside that others read foreign: So Ar. Mont. The complut edition, as also the Syriack & Arabick Versions. This relative change, that is made in Iustification, is like the relative change, that is made in Adoption; now the act of Adoption is an Insantaneous act, and not a work, that is carried on by degrees, nor doth it admit of a grouth, so that an adopted childe of God can not be more the adopted childe of God this yeer, than they were the last yeer; though the sense and clear Perception of the one and of the other may & doth admit of degrees, & is not so full & clear alwayes at the first, as it may be afterwards.
Propos. 5. Hence it followeth, That justification is equal in all; that is, that all who are justified, are alike justified; none more than others; as none are more Adopted than others, speaking of these, who are made partaker of the privilege: None can be said to be more a son, than another; so none can be said to be more justified, than another, who is also justified; the Lord's sentence absolveth all equally from all their sins, who beleeve; and admitteth them all equally into a State of Favoure and Reconciliation; They equally passe from death unto life, they have equally peace with God, they have all an equal imputation of the Righteousness of Christ, or a share therein, none more or less then others, though the faith, which laith hold on the Righteousness of Christ, be not a like strong, in all; for it is faith in the same kinde in all, and the promise is to the kind, and not to the measure or degree of faith. It is no where said, that we are justified by a faith of such a measure or degree; but by faith; importing that how weak so ever saith be, if it be faith of the right kinde, it inte…esseth a soul in Christ, & in his Righteousness, whereupon he is justified. It is true, one may have many moe sins pardoned, than another. Yet both being Pardoned & Iustified, they are equally absolved from all, that could be laid to their charge; he that was the greater sinner, is not more liable to the Law, then he who was the least offender; for the sentence of Pardon or Absolution doth equally free both from all hazard of Condemnation; as when two persons are pardoned, the one whereof hath committed many crimes worthie of death, the other but one, they are both equally pardoned, freed from prison, and from the sentence, and set at liberty: So also when two persons are pardoned, the one whereof hath a greater debt remitted, the other a lesser, they are equally pardoned, the one is not more discharged, though discharged of more, than the other, but both are alike discharged of all their debt, & freed from all trouble of Law upon the account of their debt. So in Iustification, all who are justified, how great so ever the difference be among them, as to the sinnes, whereof they were guilty, are alike justified, because alike freed from the accusation and curse of the Law; & alike made partakers of the Privileges of Persons pardoned; have alike interest in the Favoure of God, & Right to glory. As to what difficulty may arise from the consideration of after sinnes, we shall speak to that afterward.
Propos. 6. The State of Iustification is perfect at the first, or Iustification is perfect and compleet to all ends and uses; This is clear from what is already said: for if Iustification be not an act & privilege, that admitteth of degrees, or of increase; and doth not grow more and more dayly, it must be perfect at first, or adequate to all ends and purposes, for which it is appointed, or have that perfection that is competent to it. It is true, it is not so perfect, as that it can never be out of sight; or as if the sense & feeling of it might not grow or become greater; nor yet is it so perfect & compleet, as it thereby the justified person were freed from all sin, or all the consequences of sin in this life, for it is not hereunto appointed, nor granted for these ends. But in these respects, and for these ends, it is may be said to be perfect. (I) That all their former sins are pardoned, how many & how hainous so ever they have been, for then all their sins are cast into the depths of the sea, Micah. 7: 19. & are not found. Ier. 50: 20. In those dayes, & in that time, saith the Lord, the iniquitie of Israel shall be sought for, and there shall be none, & the sins of judah, & they shall not be found, for I will pardon them whom I reserve. He taketh away all iniquity Hos. 14: 2. Then he imputeth no iniqui…y Psal. 32: 2. but covereth & forgiveth sins, without exception. Rom. 4: 7, 8. Thus he redeemeth Israel from all his iniquities Psal. 130: 8. He forgiveth their iniquitie, & remembereth their sin no more Ier. 31: 34. Heb. 8: 12. & 10: 17. He cast: all their sins behinde his back. Esai. 38: 17. Hereby is remission of sinnes, without any exception. Rom. 3: 25. Mat. 26: 28. Mark. 1: 4. Luk. 3: 3. Act. 2: 33. & 5: 31. & 10: 43. & 26; 18. Eph. 1: 7. Col. 1: 14. He forgiveth all trespasses Colos. 2: 13. and forgiveth all iniquity Psal. 103: 3. (2) These sins once pardoned & blotted out, and cast behinde God's back, are not againe laid to the charge of the justified persons: once forgiven alwayes forgiven: It is true, Satan may renew the charge, and use false summonds against the Beleever; & it is also true, that aftersins may waken feares, & bring old sins againe to remembrance, & the Lord may let them see their former debt, not to charge it upon them, but to bring them on their knees, to humble them the more, & to cause them cry for, and seek out new extracts of the Pardon received: yet the sinnes that God once pardoneth, he never writteth down againe upon the score of Beleevers, as if he had recalled the former pardon granted, for he remembereth their sin no more Ier. 31: 34. Heb. 8: 12. & 10: 17. And for future sins by vertue of their State, they have access to seek for pardon and have ground. (3) The Righteousness of Christ, which is a perfect Righteousness, is fully and perfectly communicated and imputed; so as thereby they become the Righteousness of God in Christ 2. Cor. 5. last. He is their whole Righteousness, in order to Iustification, and wholly their Righteousness, as made of God Righteousness unto them. Ier. 23: 6, 1. Cor. 1: 30. And with this Righteousness, they are wholly & perfectly covered, to expect it as found & hid there Phil. 3: 9. & are made Righteous Rom. 5: 19. & 10: 4. (4) They are now wholly Reconciled unto God, and have Peace with Him; and not by halfes, or in some certain respects only, as if in other respects they were still Enemies, or in a state of Enmity: Being justified by faith, they have Peace with God Rom. 5: 1. once they were enemies but now they are reconciled vers. 10. by Christ they have now received the Atonement vers. 11. once alienated & enemies in their mindes by wicked works, but now reconciled Col. 1: 21. once a far off but now made neer Ephes. 2: 13. the enmity being staine. vers. 16. No more strangers or forreigners now, but fellow citizens with the Saints, and of the houshold of God vers. 19. Then is the Lord pacified toward them, for all that they have done Ezek. 16: 63. (5) They are compleetly translated, into a new Covenant state, not halfe the children of Saran, and half the children of God; not halfe in Nature and halfe in the state of Grace, not half translated & halfe not Ephes. 2: 13, 19. Col. 1: 21. not halfe quickened with Christ, and halfe not Ephes. 2: 5. They are not now halfe without Christ, or aliens from the common wealth of Israel, or strangers from the Covenants of promise, &c. Ephes. 2: 12. There is a perfect change, as to their state 1. Cor. 6: 11. (6) They are secured as to final Condemnation, There is no condemnation for them Rom. 8: 1. being beleevers, they shall not perish, but have eternal life Ioh. 3: 15, 16. He that beleeveth is not condemned vers. 18. See also Ioh. 3: 36. & 6: 47. They are passed from death unto life Ioh. 5: 24. 1. Ioh. 3: 14. being discharged of all guilt of eternal punishment, which formerly they deserved by their sinnes. And all this holdeth good, notwithstanding of their after sins; which (as we shall shew) do not annull, or make any such breach upon their state of Justification; It is true, these sins must also be Pardoned, & will be Pardoned; but yet when they are pardoned, their Justification, as to their state, is not hereby more perfected, as to these respects formerly mentioned: It holdeth good also, notwithstanding of what shall be at the great day; for that will put no man in a new Justified state, who was not Reconciled to God before. It is true, there will be many additions, as to the Solemnitie, Declaration, Consequences & Effects thereof, in that day, but not withstanding hereof the state of Justification here as to what respecteth its grounds & the essential change it maketh, together with the Right, that beleevers have thereby unto all, that in that day they shall be put in possession of, is perfect, & may be said so to be.
Propos. 7 By what is said, it is manifest, how & in what respects this life of Iustification differeth from the life of Sanctification. (1) Sanctification maketh a real Physical change: Iustification maketh a Relative change. And thereby they come to have a new State or Relation, unto the Law, & unto God the judge. (2) Sanctification is continueing work, wherein beleevers are more & more built up daily. Iustification is an act of God, or a juridcial sentence, Absolving a sinner, & pronunceing him free of the charge, brought in against him, and not liable to the penalty. (3) Sanctification is a grōwing and increasing work, & admitteth of many degrees; & is usually weak, and small at the beginning: Iustification doth not grow, neither doth it admit of degrees; but is full & compleet & adequate unto all ends here. (4) Sanctification is ever growing here, and never cometh to full Perfection before death: Justification is perfect & adequate unto all ends; as we shewed. (5) Sanctification is not alike in all; but some are more, some are less sanctified: But Iustification is equal in all; none being more justified, then others. (6) Some measures & degrees of Sanctification, which have been attained, may be lost againe: But nothing of Iustification can really be lost; for we are not here speaking of the sense and feeling of Justification, which frequently may be lost; but of Justification it self (7) Sanctification is a progressive work; Iustification is instantaneous, as was shown. (8.) Sanctification respecteth the Being, Power & Dominion of …in, in the beleever, and killeth, subdueth and mortifieth it: Iustification respecteth its guilt & demerite, & taketh away guilt and the obligation to punishment, or obnoxiousness to the paying of the penalty. (9) In justification, a man is accepted upon the account of the Righteousness of Christ, imputed to him; and received by Faith: But in Sanctification, grace is infused, and the Spirit given to perfecte holiness in the fear of God. (10) In Iustification, there is a right had unto life, and unto the rich recompence of reward, upon the account of the Righteousness of Christ imputed, whence they are said to have passed from death to life: But in Sanctification they are made meet to be partakers of the Inheritance of the Saints in light. (11) Unto Iustification nothing is required but faith in Christ, whereby the soul may become united to Him, & have a right to his benefites: But unto Sanctification, all the graces of the Spirit are requisite, and all the exercises of the same; all diligence is required, and an adding of Vertue to Faith, of Knowledge to Vertue, of Temperance to Knowledge, of Patience to Temperance, of Godliness to Patience, of Brotherly kindness to Godliness, & of Charity to Brotherly kindness, 2 Pet. 1: 5, 6, 7.
Propos. 8 Hence it followeth also, thar there is no ground to assert a first & a second Justification, as Papists do, meaning by the first an Infusion of an inward Principle or Habite of Grace, which is no Justification, nor part thereof, but the beginning of Sanctification: and by the Second, another Justification, which with them is an Effect or Consequent of the former, having good work, which flow from the foresaid infused principle of grace & love, for its proper & formal cause. This Justification, they say, is by works, where as the former is by faith; and yet this second, they make to be an Incrementum, an increase of the first; and for this they say, the church prayeth, when she saith, Lord increase our saith, hope & charity. Concil, Trid. Sess. 6. cap. 10. whereby we see, this Justification, whereof they say Iames speaketh, Chap. 2. is manifestly nothing else, but the very grouth of Sanctification: and so they know no Iustification at all, distinct from Sanctification: wherefore we need say no more against the same, it being Justification, formerly explained, which we treat of, and not of Sanctification, whereof they seem only to speak, when they mentione Iustification; and indeed this their Iustification, which is true Sanctification, admitteth of various and different degrees; & of this, they may imagine not only a first and a second, but according to the various degrees thereof a third and a fourth yea a Tenth & Twentieth, if they please. The Scripture, it is true, maketh mention of twosold Iustification, one by the Works of the Law, & another by Faith: but it asserteth with all, that these are inconsistent, and that no man living can be justified the first way, by the works of the Law. Mr. Baxter, beside the difference he maketh, betwixt Justification as Begun, and as Continued, in reference to the different conditions, required to the one, and to the other, imagineth a twosold Iustifieation, or two Iustifications, or (as he saith against D. Tullie pag. 167.) rather two parts of one, yet in his last Reply to Mr. Cartwright pag. 46. he maketh them as distinct, as are the two lawes he speaketh of, & the first, he saith, is by God the Creatour, the second by Christ the Redeemer and in order to the vindication & clearing of this, he speaketh much of a twosold Righteousness In his writtings against Mr. Cartwright pag. 70. giving us several (to the number of thirteen) differences, betwixt them; making the one to consist in out Non-obligation to punishment by the Law of works, because of its dissolution upon Satisfaction made by Christ: to be without us, in the merite & satisfaction of Christ; to be in substance the same with Pardon; to be opposite to that guilt, which sin in general procureth; to be but the tantundem of what the Law required, to justify us from a true Accusation, that we by sin deserve death &c. And the other to consist in our Non-obligation to the far greater punishment; to be within us & done by us, to consist in innocency or notguiltiness; to be opposite to that guilt, which one particular sin procureth; to be the idem required in the new Law; to justifie us from a false Accusation, that we have not performed the Conditions of the new Covenant &c. all which to examine is not my present purpose: only I shall say, as to this two sold Justification, that it is an explication of the matter, which we have not in Scripture, which, I judge, should only regulat both our Conceptions & Expressions, in this affaire: and what ever pleasure men may take, to give way to their Luxuriant phancies; yet it will be safest for us to follow the threed of the Word, and to speak of this mysterie, according to Revelation, and not according to our Apprehensions: And of all men, I judge, Mr. Baxter should be most averse from creating new Termes, Words & Expressions, in these divine things, who expresseth himself so angry-like (especially in his later writtings) in words, which to some may seem to favour little of sob…iety or of modesty, against such as contend about words; when it may be, they are but defending the received orthodox doctrine from his new Notions and Expressions, as being Censorious, dividers, Word-souldiers, & I know not what. But, as to the matter in hand; & in particular, as to this second Iustifica…ion, or rather first (for it is supposed to be first in order of nature, if not in time also) which is founded upon our Innocency, or performance of the Conditions of the new Covenant, Faith, Repentance & New Obedience & so is a declaring of us Righteous because of our inherent Righteousness, I shall only say these few things. 1. That I finde not this new Iustification explained, expressed, nor so much as hinted by the Apostle, in all his discourses and disputes about this subject, though he hath spoken very much of Iustification, and on all occasions did vindicate & clear up the gospel-truth thereanent. If it be said, That all this is sufficiently hinted, & more then hinted by the Apostle, when he tels that Faith is imputed unto Righteousness. I answere. What the proper meaning of this Expression is, shall be shown hereafter, where it shall also be manifested, that the Faith here said to be imputed, is not our act of Faith, but Christ, & his Righteousness laid hold on by faith, or the object of Faith held forth in the Gospel, & received by Faith. And for answere to this, I judge it sufficient to say, That the Apostle is manifestly there speaking of that other Iustification, which we owne, for the only Iustification, hold forth in the Gospel, whereby Remission of sins is had, & Peace with God, through a Righteousness without, & of that Iustification, which taketh away all glorying, both before God & man, and wherein God is hold forth to be & laid hold on by Faith as one, that justifieth the ungodly, and of that Justification, which is from the Accusation of the Law; by all which & many other Particulars, observable in the Apostles discourse there, it is undeniable, that he is speaking of that other Iustification, which we asserte. If it be said, That all this is sufficiently imported, when Faith is made the Condition of Justification, & we are said to be justified by faith I answer. What way Faith is the Condition of Justification, & is so to be called, shall be seen afterward: only I say, that what the Scripture speaketh of this, can give no ground for a new & distinct Justification, because this new Iustification is rather a Iustification of Faith, or of the Beleever because of his faith, & purely upon the account of his Faith; for it is a sentence of judgment, pronunceing the man to be a Beleever, because he is so; & his faith to be right Faith, because it is so; than any Iustification of him by faith. Not to mentione this, that together with faith, as the Condition, Repentance & New Obedience is joyned; & then there must be a Iustification of works, or of the man by, yea & because of works, which cannot be imported by being Iustified by faith, because that is alwayes opposed to Iustification by works. Beside, that even in mens courts there are not two distinct sentences of the judge, required in deciding of a Controversie, depending upon the clearing of a Condition; one anent the truth, of the Condition, & the other anent the thing depending upon that Condition; but the Condition being instructed to be performed, the one sentence is given out; much less is this requisito here, where we have to do with God, who knoweth whether the Condition be performed, or not; and needeth not, that we instruct the same against the Accusations of Satan, or of the world in order to his information. Moreover, there is but one Accusation here brought in against the man, from the Law, & from the Righteous Iudge, to wit. That he is a sinner, & therefore a son of death: & therefore there is but one sentence requisite: for as for that Accusation, that the person hath not performed the Condition of the new Covenant, neither will the Law-giver, or judge, nor can the Law bring it in against a Beleever: and what Satan, the accuser of the Brethren, or what a blinde or prejudged World, or what a mans own blinde & deceitful heart shall or can herein do, is of no consideration, in reference to a Iustification, which is before God, & in his sight. But 2. Against this twofold Iustification. I would say, that all that is mentioned, concerning Gospel Iustification, in Scripture, agreeth but to one, & the very contrary thereof must be attributed to the other new-coyned Iustification, according to his own explication thereof: the one is by faith, the other is for faith; the one is by faith alone, withour works, the other is because of Faith & Works too; the one is an act of God's free Grace, the other is an act of pure Iustice; the one is of a sinner, and of an ungodly person, the other is of a Righteous man, as such, & because such; the one taketh away all boasting and all gloriation even before men; the other not; the one maketh the reward of free grace, the other of due debt; the one is because of a Righteousness without us, the other because of a personal inherent Righteousness; The publicans language, God be merciful to me a sinner suiteth the one best; The Pharisees language, or some thing like it, God, I thank thee, I am a beleever &c. suiteth the other best; In the one the one the man can plead no innocencie, in the other he can & must plead himself not guilty, in the one, the sinner must say with David Psal. 143: 2. enter not into judgment with thy servant, for in thy sight shall no man living be justified; in the other, he may and must say, enter into judgment with thy servant, for in thy sight, I shall be justified. Other things or this Nature might be mentioned, but these are sufficient. 3. This New Justification must of necessity be a justification of conscience, or in it, or terminated in it; because it is not before God, or in his sight, where the world, or the deceived heart the chiefe accusers here, do not compear to accuse, & Satans accusing them before God can cause no trouble to them, untill he come, as an Accuser, before conscience, & give in false summonds there. And therefore it is not the Justification by Faith, treated of in Scripture: as himself proveth in his Confession Chap. 8. pag. 189. &c. 4. This will make way for moe Iustifications, than two; for as faith must be justified so must Repentance, so must also Works, & Perseverance in them to the end: If it be said, that all these make but one compleet Condition, & therefore give ground but to one sentence. I answer: Then no man can have this sentence pronounced upon him, to wit, to be one, that hath performed the Condition, until he hath persevered unto the end, & finished his course, & this being the first Iustification, at least in order of Nature before the other, a man must be dead before he be justified from the Law, yea or with this Iustification: and yet we hear of Iustification in this life. Further, this will make way for moe Justifications, upon this account, that it is a declaration of the man to be what he is indeed, & to have what he hath indeed; & so, as hereby tho man who hath true saving faith, must be justified upon that account, so the man, that hath but an historical faith, must be justified in so far, in comparison of him, that is a meer infidel, and may plead his own cause, so far, even before God's tribunal; so may the man, that hath but a legal Repentance, in respect of him, that hath none at all; & the man, that performeth Works materially good, though not in a right manner, in comparison of him, that doth not so much, & himself tels us pag. 8, ag. Cartwright of a, 3 sold Accusation, 1. that we are not beleevers. 2. That we are not true beleevers, 3. that we are …lifidians; & that accordingly, there must be several wayes of justification, 5, This will lay the ground for God's multiplying, or frequently reiterating of one & the same Iustification; for Iustification presupposeth alwayes an Accusation, & seing neither God, nor the Law, will ever accuse a Beleever of being no Beleever, only Satan, & the world, & his own Misguided Conscience it; now, if the Accusation of these or of Satan alone (as he seemeth to insinuat p. 81. & else where, against Mr. Cartwright) be enough to lay the foundation of such a Iustification, then as oft, as this Accusation is renewed, (& how oft that may be, who can tell?) must the Lord reiterat his sentence of Iustification, and pronunce the man a true Beleever: and it will not be sufficient to say, that it will suffice if the Lord manifest to the Mansconscience, that he a beleever; for why shall that be sufficient now, more than at the first? and if this take away the necessity of reiterating the sentence, it will also say, that there was no necessity for pronuncing the sentence of his being a beleever at the first. None need to say, that this same may be alledged against our Iustification before God; for the Iustification, we only owne, is in reference to the Accusation of the Law, & of Justice & of God the Righteous Judge, under whose Curse the sinner lyeth, until he be justified, & when he is once justified through faith in Christ, he is no more troubled with their Accusations; for neither God, nor Law, nor Gospel accuse a Beleever of being an Unbeleever & under the Curse againe, whatever Satan, & his own misguided conscience, or others may do. 6. He groundeth his twosold Iustification p. 93. & 94. upon a twosold Covenant with distinct conditions & a twosold Accusation for non-performance of the one, & of the other. But thus, as he shall make us to be justified by the old Covenant of works, & that by the principal justification, an absurdity, that he frequently loadeth our opinion with; so he maketh all the justification which is according to the new-Covenant to be upon & because of our own personal Righteousness; which is also repugnant to the whole Gospel. We do not performe the conditions of the first Covenant, and all the liberation from the Curse of that Covenant, under which we are by Nature, is through the Surety-Righteousness of Christ, imputed to us, & received by faith: and the Gospel or new-Covenant revealeth no other way of Justification to us. As for the distinct accusations, we have said enough already. Neither the Lord, nor his Law do ever accuse a Beleever of not being a beleever, & as for Satans or others accusations of this kind, a well informed conscience from the light of the word; & of the Spirit, clearing up the work of faith, in the soul, & the true & real works of a lively faith, will be sufficient to quiet the beleever, & stop the mouth of all these Accusers; without the fiction of a new & distinct Justification, whereof the Scripture is silent.
But Mr. Baxter in his last reply to Mr. Cartwright explaineth, the matter far otherwayes, telling us pag. 46. and forward. That the first justification is by God, as Rector, only by the pure Law of works, as Creator: the other by God in Christ, as Redeemer & Rector of the Redeemed world. The first is conditionally past upon the whole condemned world & that without any condition in man, whether faith or works: & so it is both absolute & conditional. In the first the Father first condemned his Son, as it were (see pag. 52.) & after satisfaction given justified first him, as Sponsor, & then the world for his sake: thus God forgave those all the debt, who yet perish by taking their fellow servant by the throat. Here is a justification both absolute & conditional; Here is pardon & no pardon: Here is a justification of all the Reprobat: Here is a justification of persons not in being & prior to & without all faith. This therefore is not the justification, whereof the Scriptures speak, as himself proveth, in his Confession.