A Fresh Antidote Against Neonomian Bane, Chapter 16
CHAP. XVI. The Righteouſneſs of Chriſt is the only Righteouſneſs whereby a ſinner is Iuſtified in God's ſight.
Section 1. The Tranſition, and Subject aſſerted. §. 2. Argument 1. §. 3. Arg. 2. §. 4. Arg. 3. §. 5. Arg. 4. §. 6. Arg. 5. §. 7. Arg. 6. §. 8. Arg. 7. §. 9. Arg. 8. §. 10. Arg. 9. §. 11. Arg. 10. §. 12. Arg. 11. § 13. Arg. 12. §. 14. Arg. 13. §. 15. Arg. 14. §. 16. Arg. 15.
Sect. 1. HAving written hitherto in way of defence, againſt the Adverſaries of our Juſtification by Chriſt's Righteouſneſs, and having in ſome meaſure (as I truſt) the mind of the Spirit, I dare not let theſe Adverſaries paſs without uſing the Sword of the Spirit, to the wounding their Doctrine even in its very Vitals, by home thruſts and downright blows. For the Lord Jeſus Chriſt who is come forth upon his white Horſe, with a Bow and a Crown, will not return till he hath conquered all the Enemies of this glorious Righteouſneſs of his, and triumphed over them. I have chearfully thro' grace taken this Service in hand, under the Captain of my Salvation, thro whoſe ſtrength and aſſiſtance I hope for ſucceſs to his praiſe and glory. I ſhall in the firſt place prove that the Righteouſneſs of Chriſt is the only righteouſneſs that a Sinner is juſtified by before God, and the Arguments are theſe briefly:
§. 2. Arg. 1. That is the righteouſneſs only that a ſinner can be juſtified by, which fulfils that law which he hath broken; But Chriſts Righteouſneſs is ſuch: For the minor our adverſaries would have us believe that they mean ſo, however, they often talk of ſatisfaction to the Law, their ſincerity therein will be tried in due time. As to the major its indubitable to any man of ſence, that its not another law can excuſe him from the condemnation of the law which he hath broken; nor a righteouſneſs of another law, eſpecially ſuch as is imperfect and faulty, that will ſerve the turn. God never abandoned nor relaxed his original Law, (though others as branches in poſitive laws for a time being, may be) but that was perfectly fulfilled in Chriſt.
§. 3. Arg. 2. That Righteouſneſs which merits the Juſtification of a Sinner before God, is that righteouſneſs only by which, and for which he is juſtified before God; but the Righteouſneſs of Chriſt is ſuch, Ergo. For the minor our adverſaries grant it, that Chriſt merited and purchaſed our Juſtification, i. e. by works of our own, and that our Righteouſneſs and Juſtification are effects thereof, and therefore there needs no further Proof here; but we muſt come to the major which pincheth hard upon them; but it appears to be true, 1. Becauſe there is no legal Diſcharge of an accuſed perſon, without a meritorious righteouſneſs appearing; Now theſe men, with the Socinians ſay (ſome at leaſt, and others do but liſp at it, Mr. B. ſays it downright, he knowing it to be inſeparable from the Popiſh Doctrine) that their righteouſneſs is not meritorious, being imperfect, if it be not, its no juſtifying righteouſneſs; I will ſtand by it, that there is no righteouſneſs can claim Juſtification but upon the merit of their action in the performance of the preceptive part, and if they be juſtified by the new law, they muſt be juſtified by the merits thereof; but we aſſert that the righteouſneſs muſt anſwer the old law broken, and it muſt be, as in Juſtice it doth ſo ſatisfie that law, that it lays claim to Juſtification by vertue of thoſe merits, and no other righteouſneſs will paſs there, but what is ſuch.
§. 5. Arg. 4. The righteouſneſs typified by the Prieſts Sacrifices of old, was the righteouſneſs whereby a ſinner is juſtifi d in the ſight of God; but the righteouſneſs of Chriſt a-alone is ſuch, Ergo. For the major our adverſaries, Mr. Bellarmine and Mr. H. ſay, that Chriſts Righteouſneſs is the thing for which id propter quod, not as the End but as an Inſtrument of the Efficient, and a meritorious cauſe, and our Faith and Obedience is the per quam, which they ſay doth not denote Merit, and in the Proteſtant ſence per quam denotes only inſtrumentality; but indeed here's theſe mens Commutation, they make Chriſt's Righteouſneſs the Inſtrument, and that remote enough too, and our own righteouſneſs the Formal Cauſe of Juſtification, which in truth is their meritorious cauſe; upon their own Poſitions the major muſt be granted. The minor will be very demonſtrable upon theſe reaſons, That the Righteouſneſs of Chriſt is only ſuch, the id propter quod, and per quod a ſinner is juſtified in Gods ſight. 1. i. e. The righteouſneſs by which we are juſtified, is not two, but one, and Chriſts is that, as the Scripture affirms. 2. That for which a man is meritoriouſly juſtified in tribuno legis, is that by which he is juſtified; ſo the law knows no difference in thoſe terms, for it doth nothing by any righteouſneſs but it doth it for that righteouſneſs. 3. The Spirit of God therefore uſeth the Greek Prepoſitions, promiſeuouſly in this caſe, as hath in part been ſhewed. 4. No Sinner therefore can ſtand in Judgment, but by and for this Righteouſneſs of Chriſt.
§. 5. Arg. 4. The Righteouſneſs typified by the Prieſtly Sacrifices of old, was the righteouſneſs whereby a ſinner is juſtified in the ſight of God, but this was the Righteouſneſs of Chriſt only, Ergo. The major and minor are ſo clear that no Chriſtian that hath read the Scripture with any underſtanding, can deny either; if any ſhall ſay, its not eaſie to defend it, there's the whole Epiſtle to the Hebrews, yea, the whole Scripture to prove them; all the Devils in Hell cannot caſt down this Fortreſs, and I leave it therefore to the intelligent Reader, let him ſearch the Scriptures, they teſtifie of it.
§. 6. Arg. 5. That Righteouſneſs which is a ranſoming and redeeming righteouſneſs from a legal Bondage is the juſtifying righteouſneſs of a ſinner before God, but Chriſt's Righteouſneſs is that alone which is a redeeming and ranſoming righteouſneſs, Ergo. The minor is true, none that call themſelves Chriſtians dare to fly ſo audaciouſly in the face of Chriſt, and deny plain Scripture, to deny this, if they do, there's enough to prove it, to the meaneſt Chriſtian; The major therefore, I will prove beyond all contradiction; That righteouſneſs which meritoriouſly diſchargeth the ſinner from his Bondage under the Law, the condemnation and curſe of it, is juſtifying Righteouſneſs; but Chriſts Righteouſneſs is ſuch, Rom. 8.34. Gal. 3.13. and divers places, for a diſcharge of a perſon from under the Bonds, Impriſonments, and Curſe of the Law, is his Juſtification, and the righteouſneſs for which he is diſcharged is his Juſtification:
§. 7. Arg. 6. That Righteouſneſs which only can juſtifie a Sinner againſt the Law, is the Righteouſneſs whereby a Sinner is Juſtifyed in the ſight of God, but Chriſt's Righteouſneſs is ſuch. Ergo, I ſuppoſe the major is undeniable, except men will cavil at the Sun at noon day, and will any have the face to ſay, as to the minor, 1. That God hath not purer Eyes of Juſtice than to behold Iniquity, 2. That he exerciſeth juſtice by halves and not in the ſtricteſt and exacteſt manner, 3. Will they ſay their righteouſneſs is ſo perfect, as to anſwer Gods Law? The Neonomians ſay no. How will they dare to ſay then they are juſtifyed by a Righteouſneſs which is not anſwerable in perfection to the Law, but they will be juſtifyed by another Righteouſneſs the worſt they can think of by a Law coined adequate to Antinomian and licentious Principles? 4. A Sinners unrighteouſneſs is ſuch, that the Law could never look upon him for to be righteouſs in the ſight of God in his own righteouſneſs, becauſe, he hath been once a tranſgreſſor. James ſaith, If a man transgreſs but in one Point he is guilty of all. The Saints in Heaven tho glorified with Perfection, yet having been ſinners and tranſgreſſors of the Law, they could not ſtand Juſtifyed out of Chriſt's righteouſneſs, It is one thing to have perfection of Sanctification as to the preſent ſtanding and performances, and another thing to have perfection of Juſtification, wherein the leaſt believer here on Earth are as perfectly Juſtifyed and as righteous before God as the glorifyed Saints in Heaven. See Col. 1.22. Eph. 6.27. Rev. 14.4.5.
§. 8. Arg. 7. That Righteouſneſs which repairs all our unrighteouſneſſes loſt in the firſt Adam, is the only righteouſneſs whereby we are Juſtifyed before God: but Chriſt's righteouſneſs is ſuch and no other righteouſneſs. Ergo, as to the major, for all other righteouſneſs comes ſhort of what we loſt in the firſt Adam, our unrighteouſneſs was our breach of the preceptive part of Gods Law, this was our unrighteouſneſs, our loſs and puniſhment was alſo very great, in reſpect of moral original righteouſneſs, and coming under the wages of ſin which is death or liableneſs thereto by the Law in all acceptations. Now Chriſt as a ſecond Adam brought in a righteouſneſs upon both theſe accounts. 1. His perfect compleat active Obedience in oppoſition to Adam's Sin, obedience to diſobedience. Rom. 5.14. If thro the offence of one many be dead, much more the grace of God and the gift by grace [which is Chriſt's obedience] which is by one man, hath abounded unto many. So in every v. to the end of the chapter Chriſt's obedience was not only to ſave us from puniſhment but to take of all the ſpots of ſin in the ſight of God. Will Neonomian righteouſneſs, take away Original ſin in the ſight of God, bring us into the perfection of the Law in the ſight of God, repair the preceptive part of God's Law? Nay, will it do any thing to take us of from puniſhment? No, they ſay not, if not its worth nothing.
§. 9. Arg. 8. That Righteouſneſs whereby a Sinner is at peace with God, reconciled to him, and hath acceſs unto his preſence with boldneſs, is the Righteouſneſs whereby he is Juſtified: but the Righteouſneſs of Chriſt is ſuch, the minor is evident. Rom. 5.1, 2. Eph. 2.13, 14. Rom. 5.10. Col. 1.20. The major appears, Juſtification is our reconciling peace with God Ground of boldneſs of acceſs in Faith and Prayer. Rom. 5.1. Heb. 4.15, 16.
§. 10. Arg. 9. That Righteouſneſs which Chriſt pleads in Heaven for us, is our Juſtifying righteouſneſs, but it is his own righteouſneſs which he pleads in Heaven, for us. Ergo, This righteouſneſs is our Juſtification righteouſneſs. Doth Chriſt plead our righteouſneſs or his own? Not ours ſure, he pleads for acceptance of our ſervices thro' his righteouſneſs, he entred into the holyeſt of all with his blood. What was it to procure? A Juſtifying righteouſneſs of ours for him to plead before his Father?
§. 11. Arg. 10. If there be no name of any other, nor Salvation in any other among men beſides Chriſt's, than there's no righteouſneſs for Juſtification of a Sinner but Chriſt's; but the antecedent is true, Acts. 4.12. the place ſo full and expreſs there's no diſputing it. But our Neonomians will deny the antecedent; for this is the ſtone that is ſet at naught by our new Goſpel builders; they will ſay that there's juſtification righteouſneſs in men, and in the name of themſelves and their own righteouſneſs they ſhall be Juſtified; but then I ſay, there's another name, and ſalvation in ſome other among men, if that juſtifying righteouſneſs is our ſalvation only. For what is in Chriſt, is it not in them? And tho Chriſt purchaſed it, the ſalvation is in them not in Chriſt.
§. 12. Arg. 11. If Chriſt be the end of the law for Righteteouſneſs to every one that believeth, then his righteouſneſs is the only Juſtifying righteouſneſs, but Chriſt is ſo, the Antecedent is true, Rom. 10.4. all the aim and deſign of God in his law in making it, is that it may be anſwered in righteouſneſs, Chriſt is this end as to all ſaved ones, and as to believers; he ſaid not, that we are the end of the law by our own righteouſneſs, or that Chriſt merited that we ſhould be the end of the law, or ſhou'd be the righteouſneſs of a new law, but Chriſt is ſo; if their had been any other end for righteouſneſs, he would have told us of it. The conſequence needs no proof for whatever fully anſwer the end of the law in active and paſſive obedience for us, is juſtifying righteouſneſs in the eye of the law, it looks for no more; but the Neonomians will ſay, here is the old law meant, and Chriſt anſwered that, I ſay, then if he did juſtify us as to Old law righteouſneſs, a fig for the New law and the pretended Juſtification thereby.
§. 13. Arg. 12. That righteouſneſs which in a lively manner is held forth in the ſeals of the Covenant, and as ſeals of the righteouſneſs of faith is juſtifying righteouſneſs: but that is the righteouſneſs of Chriſt, Ergo. For the minor thats plain, the waſhing with water held forth his waſhing us from our ſins in his blood; the eating the bread and drinking the wine, it is to ſignify our feeding upon the Body of Chriſt by Faith, on which he bore our ſins, and drinking of his Blood which he ſhed for the remiſſion of Sins. As to the major its plain they hold forth Chriſt to be our juſtifying righteouſneſs, Act. 2.38. and that we live upon this righteouſneſs (as the Lord's Supper holds forth in a ſpiritual eating the Body and drinking his Blood,) do we ſhew forth our own death or life of works or his? that they ſhould be ſeals of our own righteouſneſs and not of Chriſts.
§. 14. Arg. 13. If no righteouſneſs but a Suretiſhip, and Preiſtly righteouſneſs can juſtify a Sinner before God, then Chriſt's righteouſneſs alone can do it, but nothing but a Suretiſhip and Prieſtly righteouſneſs can, &c. The minor is proved becauſe we are Bankrouts have nothing to pay, neither in our ſelves by nature, nor beſtowed on us, that which the holieſt man hath in ſanctification bearing no proportion to our ſins and God's demands, therefore it muſt be the righteouſneſs of a Surety, that's holy, harmleſs, &c. that pays a righteouſneſs for us adaequate to the demands of the Law. The conſequence will hold becauſe there was no other Surety to God for Sinners, but Chriſt; he hath engaged to pay for us, and hath paid and his payment accepted. His Blood was ſhed for many for the remiſſion of ſins, he was the great high Prieſt, and as ſuch he was a Surety. Heb. 7.21.22. ch. 2.17.
§. 15. Arg. 14. If there be no Goſpel righteouſneſs in reſpect of a Sinner but Chriſt's righteouſneſs, then Chriſt's righteouſneſs is our Juſtifying righteouſneſs; but there's no Goſpel righteouſneſs. The minor is thus proved, The righteouſneſs by which a Sinner is Juſtified is Goſpel. 1. Becauſe its not wrought by himſelf but by another for him. 2. Becauſe its given to him freely; its a Law righteouſneſs in reſpect of Chriſt: Now when by our graces and duties we claim Juſtification as due to us upon performing conditions, we make all our works legal and put them in the room of Chriſt's righteouſneſs for Juſtification. The conſequence is clear becauſe a Sinner can be ſaved only by a Goſpel righteouſneſs, that of Chriſt that is offer'd him, and he receives as the Goſpel glad tidings, for its good news and Goſpel to any man, to hear of one that is able and willing to pay his debt for him.
§. 16. Arg. 15. If there be no life to be given to a Sinner by the righteouſneſs of any law perform'd by him, then the righteouſneſs of Chriſt is the only righteouſneſs that he is juſtified by; but there is no life to be given to any Sinner, by the righteouſneſs of any law perform'd by him, Ergo. The antecedent is fully proved by the Gal. 3.21. where Law is uſed indefinitely, in both parts of the Texts as well the laſt as the firſt, and it ſhould have been rendred thus, if there had been a Law given which could have given Life, then Righteouſneſs had been by a Law; therefore this place is fully excluſive of juſtifying righteouſneſs by a new Law, and God never made ſuch a Law. The conſequence is clear if all other Law righteouſneſs but Chriſt's be excluded, then Chriſt's righteouſneſs is that alone by which a Sinner is Juſtified. Theſe Arguments are ſtrong and enough to prove what we aſſert, and againſt all the World if the Scripture and Reaſon enlightned thereby may take place. The Scripture is ſo full of proof, that theſe Sixteen might be made Sixty, but brevity is call'd for, by the circumſtances that attend Printing.