The Life of Justification Opened, Chapter 34
CHAP. XXXIV.
Faith in Justification respecteth not in a special manner Christ, as a King; but as a Priest.
MR. Baxter did long ago in his Aphorismes tell us; That the Accpting of Christ for Lord, is as essential a part of Iustifying Faith, as the accepting of him for our Saviour; that is, as he explained himself, That faith, as it accepteth Christ, for Lord & King, doth justifie. And this was asserted by him, to the end, he might cleare & confirme how Sincere Obedience cometh in with Affiance to make up the Condition of Justification; for his Thesis LXXII. did run thus. As the accepting of Christ for Lord (which is the hearts Subjection) is as essential a part of Justifying Faith, as the accepting of him for our Saviour; So consequently, sincere obedience (which is the effect of the former) hath at much to do in justifying us before God, as Affiance (which is the fruit of the later. Hence the question arose, and was by some proposed thus; Whether faith in Christ qua Lord, be the justifying act: or, whether the Acceptation of Christ, as a Lord, and not only, as a Priest, doth justifie. And Mr. Baxter in his Confess. p. 35. §. 13. saith, that it is not only without any ground in God's word, but fully against it, to say, that faith justifieth only, as it apprehendeth Christ, as a Ransome, or Satisfier of justice, or Meriter of our Iustification; or his Righteousness as ours; & not as it receiveth him, as King, or as a Saviour from the staine & tyranny of sin.
I have shewed before, that the moving of this question, is of little use, in reference to that end, for which, it seemeth, it was first intended, to wit, to prove, that Sincere Obedience hath as much to do in Justification, as faith, or Affiance hath; where I did shew the inconsequence of that consequence. That because Justifying Faith receiveth Christ, as King; Therefore Obedience is a part of the Condition of Justification, yea, or therefore a Purpose, or a promise of Obedience is a part of the Condition of Justification. So that, in order to the disproving of that Assertion, that maketh obedience, or a Purpose, or a promise of obedience, an essential part of the Condition of Justification we need not trouble ourselves with this question: Yet, in regaird that the speaking to this may contribute to the clearing of the way of Justification by faith, (which is our great designe) we shall speak our judgment there anent. And in order thereunto, several things must be premitted.
As 1. The question is not, whether Christ, as a King, belongeth to the compleet & adequate object of that faith, which is the true & justifying faith: for this is granted, as was shown above, this faith, being the same faith, whether it be called True Faith, or Saving Faith, or Uniting & Covenanting faith, or Justifying faith, it must have one & the same adequate Object.
2. Nor is the Question, whether Faith in order to Justification, doth so act on Christ, as a Priest, as to exclude either virtually, or expresly, the consideration of any other of his offices, or of Christ under any other of his offices: for under whatever office Christ be considered; when faith acteth upon him, whole Christ is received, and nothing in Christ is or can be excludeth; So that there is no virtual exclusion; nor can there be any express exclusion of any of his offices, when he, under any other of his offices is looked to a right & received; for such an exclusion would be an open rejection of Christ, and no receiving of him.
3. When we speak here of receiving of Christ, as a Priest, or in respect of his Sacerdotal Office, it is all one, as if we named his Sacerdotal work, or what he did in the discharge of that office, offering up himself a Satisfactory Sacrifice, and giving his blood, and life for that end, and suffering inwardly & outwardly, what was laid upon him by the Father, in order to the making of full Satisfaction to justice, and paying our debt, by his Righteousness Active & Passive.
4. Nor do we, when we speak of Faiths acting on Christ, as a Priest, so limite & restrick the same unto his Sacerdotal work, as to exclude any thing, that is presupposed thereunto, concomitant thereof, consequential thereunto & depending thereupon, or is necessarily requisite unto the effectual application of the same unto our Justification & Advantage. When therefore it is said, that in Justification, faith eyeth in a special manner the Sacerdotal office & work of Christ, there is no exclusion of the Consideration of that fountaine Love, Grace, & favoure of God, whereby Christ was given unto the chosen, and appointed to be their Priest, and to make Satisfaction for them: Nor of his foregoing Incarnation, Obedience, Resurrection, Asctnsion &c. nor of other thlngs that are necessarily requisite hereunto, for all these are necessarily herein included.
5. When we speak of the Souls acting faith, in order to Justification, we do not suppose, that at that time, the troubled soul can have no other end or designe before his eyes; nor be troubled with no other evil, or with the thoughts thereof, that he would be delivered from; and so in order to getting help therein, and a remedie thereof, cannot eye some-thing else in Christ, answering & suiting the same: for a Sinner in that case, may be troubled with the sense of the great Unbeleef & Hardness & Impenitency of his heart, the Unholiness of all his wayes, his Blindness & Ignorance; as well as with the sense of his Guilt, and of his being under the Curse; and so may & must be supposed, in coming to Christ for reliefe, to eye in a special manner, that in Christ, which is answerable to these his Necessities: And in this respect, a Sinner may be said to go to Christ, as a Prophet, and as a King, as well as to him, as a Priest; But in reference to these evils, they are not said or supposed to go to Christ, for Justification; for that respecteth merely their state of Sin & Guilt.
6. But the real question should be, what is the special & practical meaning of these words, we are justified, or live by faith: and to this end, the true Question is, what special way doth faith act on Christ (for it is here presupposed, that Christ must be the Object of Justifying Faith) in order to the sinners Justification? or what is that in Christ, that faith specially eyeth, and carrieth the soul out unto, when Justification before God is only designed? Or when the wakened sinner is earnestly desireous of delivery from the Guilt of sin & from the Curse of God, and of enjoying the Favour & Reconciled Face of God, whether he is to apply himself by faith unto Christ, as King, or unto Christ, as a Priest & to what he did as a Priest, for the reliefe of sinners?
In answere to the Question thus proposed, I say, That the wakened sinner, in that case, while seeking reliefe from sin & guilt, and from the curse, by Absolution & Justification, in the sight of God, in compliance with the Gospel methode & designe, making Justification to be by faith, & in obedience to the Gospel command, saying, Beleeve & be justified, is to act faith in a special manner on Christ's Mediation & Satisfaction; & to betake himself to Christ as a Priest, and rest on him & on what he di… as a Priest, that is, on his death, Bloud, and Satisfaction. This is it, which others call the justifyinh Act of Faith: or that special act of faith, required in order to Justification.
Though what was said in the foregoing Chapter to prove, that Christ's Righteousness is the Object of Justifying faith, may serve for confirmation of this; Yet we shall, in short, lay down these grounds of proof, and
First Several Scriptnre-expressions, where Justification is spoken of and cleared in its causes, shew and pointe forth what is, which faith should specially eye, and be employed about, in order to the interesting of the soul in this benefite: such as
1. Rom. 3. 24, 25. Being justified freely by his grace, through the Redemption that is in Iesus Christ; whom God hath set forth to be a Propitiation, through faith in his blood. Here, as justification is said to be brought about & effect…at through the Redemption of Christ, who was a Propitiation, & this respecteth only his Priesthood; so the special object of faith, in this affair', is expresly said to be his Bloud, through faith in his blood, to tell us, that all such, as would have interest in this Privilege of justification, must by faith eye the Propitiation, the Bloody Sacrifice of Christ; And by blood we finde it oft said, that Remission of sins is had Col. 1: 14. Ephes. 1: 7. Mat. 26: 28. and not without it. Heb. 9: 22.
2. Rom. 4: 24, 25.- to whom it shall be imputed, if we beleeve on him, that raised up Iesus, our Lord from the dead, who was delivered for our offences, & was raised againe for our Iustification. As justification, here is held as procured & brought about by Christ, as a Priest, for as such, was he delivered for our offences, and as such was he raised, or brought out of prison, so faith here, even when acting upon God, yet it is with a special relation to Christ's Priesthood, or to his Satisfaction; for it is a Beleeving on him, that raised up Christ Jesus, our Lord, from the dead, that is, in God as declaring he hath now received full Satisfaction from the Cautioner Christ by bringing him out of prison; & consequently in that Satisfaction given by Christ, wherewith the Father is now well pleased. See also Rom. 10: 9.
3. Rom. 5: 9, 10. Much more then being now justified by his blood: for if when we were enemies, we were reconciled to God by the death of his Son &c. As the way is here pointed out, how justification & Reconciliation was effectual by Christ, to wit, by his Bloud & Death, or by what he did & suffered as Priest & Cautioner; so accordingly is our faith directed to look, in order to a partaking of this Justification & Reconciliation, especially when this is so clearly & expresly explained to us.
4. Rom. 8: 33, 34. - It is God that justifieth - It is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh Intercession for us. All which grounds of justification belong to his Priestly Office. And, if these be here laid down for grounds of Comfort & Assurance unto Beleevers, to fottifie them against all Assaults of the Accuser of the brethren, and against all Accusations, or Condemnations of men or devils; sure, the way is also pointed out, how faith should act, in order to their being brought into a state of justification.
5. 2. Cor. 5: 19, 21. To wit God was in Christ reconciling the world unto himself; not imputing their trespasses unto them 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. The way how Reconciliation was brought about, is here set down, to the end the ministrie of Reconciliation, mentioned vers. 18. and whereby persons are beseeched to be Reconciled vers. 20. may be understood, and such as are called upon may know in special what to do, in order to be reconciled, to wit close with him, and be in him, and be united to him, who was made sin, for sinners, that they might be clothed with a sufficient Righteousness in him: so that this points out Faiths eyeing Christ, as such a Cautioner, having the debt of sinners imputed to him, and becoming a Sacrifice for sin.
6. Gal. 2: 16, 20. - We have beleeved in Christ, that we might be justified by the faith of Christ. And what he did, when he thus beleeved in Christ, that he might he j…stified, he plainly tels us vers. 20. saying I am crucified with Christ: thus he wan to the life of justification; by eyeing Christ on the crosse, making satisfaction unto justice, and assenting unto that way, & acquieseing in it, & resting & relying upon it. And in the same vers. he tels us, that his faith by which he lived, was on the Son of God, who have himself for him, that is, unto death.
7. Gal. 3: 11, 13. The just shall live by faith. This is the Text we are upon, and we have cleared how this life here mentioned is the life of justification; But what is the speciall object of this faith, in order to justification? That is clearly enough pointed to vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. It is Christ, & Christ as Redeeming from the Curse of the Law, & that by being made a curse for us; which only looks to his Priestly office.
8. Phel. 3: 9, 10, 11. Paul was desireous to be found in Christ, & to be partaker of his Righteousness alone, which was by faith▪ But what was it in Christ, that the eye of his Faith was mainly fixed upon? He sheweth that vers. 10: 11. That I may know him, & the power of his resurrection, & the fellowship of his Sufferings, being made conformable to his death &c. Christ's Sufferings, Death & Resurrection were most in his eye.
9. Ioh. 3: 14, 15. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever beleeveth in him should not perish, but have eternal life. The special object of faith here is Christ, as lifted up, that is, as Crucified. Ioh. 12: 32, 33.
It will not be sufficient for weakening of these reasons, to say. That none of these conclude, that faith in order to Justification, eyeth Christ as a Priest only: for (1) They sufficiently prove, that faith in this matter of Justification goeth to Christ, as a Priest, and eyeth his Sacrifice, Bloud & Redemption through his death; and we are called to prove no more, because it lyeth upon those, who are of another judgment, to shew us from Scripture, that Faith, in order to the obtaining of justification, acteth on Christ's Kingly office, & receiveth him, as Lord. (2) We know what outcryes Papists make against the like Arguments of Protestants for justification by faith, because it is not said, we are justified by faith alone. (3) Though the Scriptures do not as plainly say, that faith in justification doth not in an especiall manner eye Christ, as King & Prophet; as it saith, we are not justified by works; Yet we are bound to follow the light of the word, and to regulate our conceptions, by what we finde there expressed, & if we finde not any mention made of faith in Christ's command or Government, or the like relating to his Kingly office, as we heare of Faith in his Blood & the like relating to his Priestly office, we may saifly judge, that the one, being so clearly mentioned & so frequently, is a denying of the other, that is never mentioned.
Secondly. The very case & condition, wherein such are, who are desireous justification, may cleare this: for they are now awakened, & made to see their natural state of death, wherein they are under the sentence of the Law, under the Curse & Malediction of God: And therefore the thing, which their soul now seeketh after, is a sutable Reliefe, something that may answere this case and may prove a fit Reliefe to them thus imprisoned, & in chaines, because of their Debt & Transgressions: And therefore, as all Reason requireth; so experience proveth, that these wakened sinners seek after the Satisfaction through the Death & Merites of Christ, that they may have an Interest therein, and the benefite thereof, to the quieting of their souls; They lay hold on the Sufferings of Christ, that they may be hid in his wounds (as it were) that so they may be healed by his stripes; and have a Righteousness, under which they may with confidence stand, and appear before God; They become crucified with Christ, sweetly acquiesceing in, resting satisfied with, contentedly accepting of, and confidently resting & relying upon, his Merites, his Death, his Payment & Sntisfaction … justice. Seing then, that this (as experience proveth) is the way, that pursued souls take, to refuge themselves under a Crucified Christ, to flee to his Death & Merites, this, or Christ as a Priest dying & paying the debt, must be the special Object of the Faith of an hunted soul, panting after justification, or freedom from Condemnation.
Thirdly, Christ's other Offices, as his Kingly, or Prophetical office, do not hold him forth, as immediatly sutable unto souls under this pressure; nor is there any thing properly belonging to these offices, that promiseth immediat Reliefe unto a Soul, in this case, seeking after Reconciliation with God, & Pardon of sinners, which is only had by Christ's Death & Bloud Rom. 5: 9, 10. & 3: 25. Ephes. 1: 7. Col. 1: 14. Christ by his Kingly or Prophetical office, doth not act towards God, in the behalfe of sinners, but by his Priestsly office he doth Heb. 5: 1, 5, 6, 7. And it is after this, that poor sinners, pursued with the sense of wrath, do seek, & this can only give present & futable Reliefe.
Fourthly. The Faith of Beleevers under the sense of sin & guilt, under the Law, was thus led to act on the promised Messiah, when he was typified unto them by their Sacrifices, & they were to put their hands on the head of the Sacrifice, thereby, rolling their sin & guilt upon the Sacrifice, or on Him rather, who was the true Sacrifice, represented by these outward Sacrifices, & thereby professing their Faith in Him, as the only Satisfying Sacrifice, that could make Atonement, & Pacifie an angrie God, & deliver them from wrath.
Fiftly, Christ is held forth, as having taken an these different offices, and as to shew his being a full & compleet mediator, able to answere all our necessities, and …s authorized to give forth sutable reliefe; so to instruct us how …, & to act faith upon him sutabl…e, with hope & confidence, Therefore as he is a King to subdue Enemies, the faith of his people is to act upon him, as such, when they would have their spiritual Enemies subdued; & as He is a Prophet to teach, the faith of his people must act upon him, as such, when they would have Light, Counsel & Direction; so, as He is a Priest to Die, Satisfie, make Atonement, Reconciliation & Peace, their Faith is to act upon him, as such, when they would have Guilt removed, & Peace made up betwixt God, & their souls.
Sixtly. The end & designe of asserting Christ, as King to be as specially the Object of Faith, in Justification, as is Christ, as Priest, may sufficiently render it suspicious; for it is, as we touched above, to bring-in our Obedience, as distinct from Faith, or as included in it, to be the Condition of Justification, the same manner of way, that Faith is: though, as was cleared above, the consequence will not be fou…d good. The reall question here (as is well observed by others) is not, whether any thing of Christ, … to be excluded from being the Object of Justifying Faith. But what, in and of our selves, under the name of Receiving Christ as King, is to be admitted to share with Faith, in its place and interest, in our Justification?
Seventhly. To say, that faith acteth, in order to justification, in as special a manner, on Christ as a King, as on Christ as a Priest, is to alter the Nature, Use & Ends of Faith, in this work & to give it the Place & Power of a proper potestative condition, as it is a vertue & work of ours; & not to look upon it as bringing all sutable supplies, in a distinct manner, from Christ, as was shown above: and this is but sutable to that alteration of the Nature of the New Covenant, that is made by the asserters of this, whereby it is of the same specifick nature with the Old Covenant of Works; as if it were no more, but a new Edition thereof, with some alterations, as to the Conditions.
Let us now see, what Mr. Baxter saith to the contrary, in his Catholick Theol. p. 2. of moral works Sect. 7. p. 55. &c.
He tels us (n. 105.) That to be justified by faith in Paul's sence, is all one as to be justified by becoming Christians. Ans. We grant, with him, that to be a Believer, a Disciple, and a Christian, are all one, in the Gospel sense, & that by the same Faith, by which one is justified, he is a Christian also: but this proveth not, that Faith, in order to justification, acteth not, in a special manner, on Christ, as a Priest; and we have found, how Paul both in his Doctrine, and in his own Practice, explaineth the acting of Faith in Justification. This may serve for an answere also to what he saith (n. 106.) to wit, that the faith, by which we are justified is essentially a beleeving fiducial consent to our Covenant relation to God the Father, Son & Holy Ghost: for we grant, that it is but one & the same Faith, which doth all this, but yet this Faith may be conceived, as acting in a peculiar manner in order to justification. We grant also, that it is the same faith, by which we have Right to the benefites of the Covenant, & by which we are justified; Yet we say, that in order to Justification, that same Faith, which receiveth whole Christ, and thereby a Right to the benefites of the Covenant, acteth in a peculiar manner on Christ, as Priest, in order to Justification.
He tels us next (n. 108.) That the faith by which we are justified, hath God the Father for its object, as essentially, as Christ the Saviour. Ans. And we do not deny God the Father to be the Object of that Faith, by which we are justified. And will he say, that Faith in God without Christ will justifie a sinner, or that there is any beleeving in God the Father now, without beleeving also in Christ? The places he citeth Ioh. 17: 3. & 13: 1. shew the contrary. Adam's Faith indeed was such before the fall; but our Faith now must be of another kinde. It is to as little purpose for him to say (n. 109.) That it is as essential to this faith to beleeve in Christ, as the Purchaser of Holiness & heaven, as to beleeve in him, as the purchaser of pardon: For he purchased all as a Priest, & not as a Prophet or King & when faith acteth on him, as a purchaser, it acteth on him, as a Priest. But he addeth. And to beleeve in him, as the Teacher & Ruler of the Church, as to beleeve in him, as the justifier of beleevers. True because beleeving in him, as a Ruler, & beleeving in him as the justifier of beleevers, are both to beleeve in him, as a King: And this is not the thing that is denied, Beleeving in Christ, as the justifier of beleevers, is not the same with beleeving in him, as a Priest, in order to justification, which is the thing, he should have said here, if he would have spoken to the purpose.
What he saith (n. 110.) concerning Faith's being the act of the whole soul, & having for its object God, the Father, Son & Holy Ghost & in Christ, all that is essential to him, as a Saviour, was granted, & asserted also by us formerly: but it maketh nothing to our present question. He tels us (n. 111.) That to say, that some one only of these parts of Christ's office, as they are conceptus inadaequati of a Saviour, is the only object of justifying faith or that by beleeving in Christ, as our Teacher & Ruler, as well as Priest, & as a Iustifying judge, as well as a justifying Sacrifice, and as a fulfiller of the Law, is to …xpect justification by works, as Paul denyeth it. This is a vaine distinguishing, a falsifying the doctrine of Faith & Iustification, a departing from the Scripture simplicity by corrupting seeming subtility, & one of those humane Inventions, which have wronged the Church. Ans. These, are but angry words, & carry with them no force of reason: And who is most guilty of vaine distinguishing & of falsifying the doctrine of Faith & Justification &c. he, or such as he opposeth in this matter, indifferent persons are at freedom to judge: And whether his new Doctrine, or the old, which he so violently, in all his writtings, oppugneth, hath more of seeming subtility in it, to the wronging of the Church, in its peace & quiet, every one may judge by the effects. But as to the matter in hand, he may know (1) that there is a difference betwixt saying, that some one only part of Christ's office is the only object of justifying Faith (as he here speak) & sa…ing; that faith (whose adaequate object is confessed to be as large, as he himself doth make it) in order to a souls justification, acteth in special manner on Christ as a Priest, not excluding Christ as a King, or as a Prophet, but rather including whole Christ, according to the manner above mentioned, (which is the thing we say.) (2) Where readeth he of Faith in Christ (in order to justification) as our Teacher, or Ruler or Justifying judge, or justifying Sacrifice? He should remember what he said (n. 107.) when speaking against the Phrase justifying faith, & faith justifying us, as being humane, & not Scriptural at all. (3) Indeed beleeving in Christ as Teacher & Ruler &c, in our sense, cannot inferre justification by works: but he knoweth, that it was for this end, to bring Works in with Faith, as equal Conditions, or parts of one Condition of Justification, that this new question was stated by him, in his Aphorismes; And whether such doctrine be consonant to Paul's or not, we have seen in part above.
He addeth (n. 112.) That it is but the same deluding subtilty, & vaine curiosity, playing with deceitful words, to say, that we are justified by faith, quatenus recipit Christ justitiam, as it beleeveth in Christ's Sacrifice & perfect obedience only; & not as it beleeveth in him, as Teacher & Ruler, Sanctifier, judge. when the Scripture saith no such thing at all, but simply maketh faith in Christ, (supposing faith in God the Father) to be that, by which we must be justified. Ans. We minde not to be startled at his bold & angry expressions, for we meet with them so oft. Whether the Scripture warrandeth us to say, what we have said, or not, the Reader is at liberty to judge, from what is said. And we have nothing here yet said by him, to prove, that we are justified by Faith in Christ, as Teacher, or Ruler, which is it we are looking for here.
More of this Stuffe we have (n. 113.) This distinction (saith he) is founded on another falshood supposed, which is that the effects of all Christ's saving works, are as distinctly to be ascribed to Receiving acts of faith, as they are to the the several procuring acts of Christ, the object of Faith, which is another corrupting addition to God's word. Ans. Who it is that saith so, as to all the several effects, I know not; Nor do I see any necessity to say so; as to some, & in special, as to Justification, we but follow the Scripture, going before us, as is shown. And we make no addition; but he is the man, that is singularly guilty of adding to God's word, in this pointe; for he saith, that faith, in order to justification, acteth not only in a special manner on Christ, as Priest (which is the truth, we say, and owne with the Scriptures) but also on Christ, as a King, and as a Prophet, & as a judge; & yet giveth us us not one passage of Scripture to confirme this, but thinks we must be satisfied with his assertions, subtile distinctions, vaine & curious expressions, answering his own Philosophical Notions, with which he seemeth to be much taken, and we very little. What followeth there, I have nothing to do with.
He hath a large discourse of various Receivings (n. 114. 115.) to what purpose, as to the business, we are now upon, I do not well see; yet let us see, how he endeth it, God's Covenant (saith he) doth give us Christ & life, that is, Iustification, Sanctification, & Glorification, in title or right, in one gift, to be accepted by one entire faith, as the Condition; not making at all, the order of the gifts & faiths respect to them in that order, to be any of the Ratio Proprietatis. Ans. (1) Will he not distinguish betwixt having of these benefites in Title or Right, & having them in possession? He must, sure, or he must say, that beleevers are already perfectly Sanctified, and Glorified. (2) Will he say, that there is no more required to the actual Possession of Glory & full Sanctification, than here he saith is required unto the Title? But it is like, he will comprehend under this Faith, all after Gospel-obedience; But then, all this must preceed to justification &c. as well as to actual Glorification, & so none shall be justified, till they be Glorified, or he must admit of differences here. (3) As notwithstanding of what he saith here, he will, I suppose, grant that Faith hath a Further & special acting or manner of acting on Christ, in order to obtaining of Light, Life, Strength, and other things necessary in & for grouth in Sanctification; so he may suffer us to say, that notwithstanding of this, Faith in a special manner eyeth & acteth upon Christ, as a Priest, in order to justification; for there is no more inconsistency in the one, than in the other.
The humane instances, whereby he thinks to make this plainer (n. 116.) do not help here. A wifes relation (saith he) is founded in her marriage consent. Now if he be a noble man, a rich man, a wise man, a good man, & they knew all this, & by knowing it were induced to consent, & are to have their proportionable benefites by his Nobility, Riches &c. Yet their Title to these benefites ariseth not from the act of their consent, as it respecteth these benefites distinctly, but meerly by consent unto their Relation. Ans. Notwithstanding hereof, when the woman is charged by her Creditors to pay her debt, her running to her husbands Wisdom, Nobility, & Goodness will not avail her; but she must in a special manner run to his Riches & must from thence bring a Satisfactory payment unto her Creditors: And if he, whom she hath taken for her husband, hath already satisfied the debt, she is to instruct that before the judges, before whom her alleidging, that her now-husband is a great Noble man, and a most Wise man &c. will not avail. We grant also, that by Faith the Beleever is united & married unto Christ & hath thereby a Right, unto Him, & to all his Benefites, according to their necessity: Yet will the Lord have, that, in order to their actual justification, they shall apply his Merites, lay hold thereon, & as it were, produce the same in face of Court, as the only ground of their Discharge: as in order to their actual Glorification, he will have them doing many other things.
In end (n. 117.) he tels us, that to say [faith justifieth me, as it is the receiving of Christ's Righteousness, & not as it is the receiving of Christ, as a Teacher, Ruler] &c. is a confounding or seducing saying. But as yet we have seen no strong reasons evinceing this to be such a seducing or confounding saying: but the contrary is apparent from what is said. Let us see why he judgeth thus. For (sayeth he) if it intimate, that faith justifieth us as an efficient cause, [principal or instrumental] it is false. But we have seen before, that faith may be considered here as an Instrument, & to say this, is neither to confound nor seduce: otherwayes all the Reformed, yea & his friend Iohn Goodwine have been Confounders & deceivers, & none but Mr. Baxter, with Papists & Socinians & some Arminians, are free of this charge. 2. (saith he) If it meane, that faith is the condition of justification, as it receiveth Christ's Righteousness only, it hath either one or two falshoods. We only say, that in order to the obtaining of justification, Faith acteth in a peculiar manner on Christ's Righteousness & Merites, & conceive that in this, there is neither one, nor two falshoods, 1. (saith he) if it mean that faiths receiving act is the formalis ratio conditionis, or that it justifieth not quà conditio donationis, but qua receptio justitiae Christ, it is false. Ans. We are not here speaking precisely of the formalis ratio conditionis, in such a Philosophical Notion: for we say, that Faith in order to Justification, receiveth Christ's Righteousness; & that the Lord hath so appointed. Let Philosophers break their heads on these rationes formales, & the qua's & quae's; we speak of this matter, so as every soul concerned may understand it. And then (saith he) 2. that [only the Accepting of Righteousness justifieth us, that is, is the condition of justification] is a falshood. This he should have proved to have been a falshood: but in all this discourse of this, we have had nothing like a proof, only confident Assertions, & that in great number.
But in his Confession pag. 35. where he hath the same discourse for substance, he citeth several passages of Scripture, on the margine, as if they were confirmations of what he saith: And yet not one of them cometh home to the point in hand, as a short view may discover. For Col. 2: 6. proveth what we deny not, to wit, that Beleevers receive Christ Jesus the Lord: We have shown above, that whole Christ belongeth to the Object of Faith that is Justifying: but we are here speaking of the special acting of that faith, in order to Justification. Psal. 2: 12. only proveth, that such shall perish, as do not kisse & submit, to the Son & that kissing & submitting unto him, is required in order to being saved. Mat. 11: 28, 29. saith, that such as would have rest & ease, that is freedom from sin & misery here & hereafter, must come to Christ, & take his yoke upon them, & Learne of him: And in order to that particular rest & ease, had in Justification, we say also, that they must come to Christ, & take on his Righ…eousness, which is easie, though it seem a yoke to unrenewed Nature. Luk. 19: 27. Proveth indeed, that such as will not have Christ to reigne over them, shall perish; but doth▪ doth not prove, that in order to Justification, Christ must be received, as a King Rom. 10: 9, 10. proveth, that faith eyeth Christ, as raised from the dead by God, (which respecteth his Death & Sacrifice) & that for a Righteousness, in order to the life of Justification; which is what we say, Mat. 17: 5. & Mark. 9: 7. prove, what is not denied, to wit, that it is the will of God, that Christ his only beloved Son should be heard & obeyed, in all things. And Ioh. 10: 3, 4, 9, 27. only proveth, that Christ's sheep know & hear his voice: And who denieth this? Ioh. 12: 46, 47, 48. showeth, what benefites beleevers shall receive, & what shall be fall unbeleevers: but touch nor the point now in hand. Act. 2: 30, 33, 34, 36, 38. Proveth, that Christ is indeed a King, & that all such, as would be saved, must receive him, as the exalted King. Act. 3: 22, 23, 26. Proveth, that he is that Prophet, that was spoken of by Moses, & that he Died, Rose againe & sent forth the Gospel. to the end, that poor sinners might be turned from their iniquities: But there is nothing here to prove, that Faith, in its special acting, in order to justification, receiveth & layeth hold on Christ, as well as a Prophet, as on Christ, as a Priest. Act. 5: 31. saith, that Christ is exalted to be a Prince & a Saviour, for to give Repentance to Israel & Remission of sins: but what is this to the question now in hand? Ioh. 13: 35. & 15: 8. & 8: 31. sheweth the genius, disposition, & kindly work of his disciples, to wit, to love one another, to bear fruite, & to continue in his word; all which we willingly grant: Luk. 14: 26, 27, 33. Evinceth, that right coming to Christ is inconsistent with a predominant Love to any terrene thing, how neer & dear so ever: But toucheth not the question now in hand. These are all the passages, he adduceth there, & none of them come neer the question.