Commentary on Revelation, Lecture 3 · Part 2
Concerning the way of Covenanting with God, and of a sinners obtaining Iustification before Him.
THis last Epistle, directed to the Church of Laodicea, doth contain a short sum of the Gospel, and Gods way of engaging sinners to Him. It will therfore be meet to take some more particular consideration thereof: For, here, 1. we have man described in his sinful condition, …s miserable, naked, poor; and withal, blind and ignorant of the same. 2. We have the remedie proposed, to wit, gold, and white raiment, &c. that is, Christ and His righteousnesse, which is the great promise of the Covenant of Grace, as the mids leading to the injoying of God. 3. There is the condition on which this is offered, that is, believing, expressed under the terms of buying, opening to Him, hearing His voice, &c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed, and that both from the necessity thereof, and hazard if it be slighted, and from the many advantages that do accompany the accepting thereof. 5. We have the duties that are called-for upon this acceptance, to wit, …al and repentance, which are comprehensive of all.
This doth hold forth Gods way of Covenanting with a sinful person, whereby the guilt of his sin, and the curse following thereupon, are removed: Which we may conceive in this order, 1. Man is supposed not only to be sinful, but also obnoxious to the curse of God, and, in his appearance before Gods Justice, to have that sentence standing against him. 2. There being no remedie possible upon mans side, as a satisfaction to that Justice, there is an external righteousnesse provided, to wit, the satisfaction of the Mediator, which being imputed to the sinner, is in law to be accepted as satisfactory for him by vertue of the Covenant of Grace; and by vertue thereof, he is to be absolved, and discharged as if he himself had satisfied: this is the meritorious cause of our Justification. 3. This satisfaction of the Mediator, is not imputed to all, nor to any, but upon the terms agreed upon, to wit, that it be received, and rested upon, Therefore the Gospel is Preached; and this righteousnesse is not only revealed therein, but offered thereby to all who shall by Faith receive the same: in which respect, the Gospel, …s it is contained in the Word, and the Preaching thereof, is …o… only called the external instrumental cause of our Justification. 4. When by the Power of Gods Spirit, the sinner is brought to receive this offer, and to rest upon this righteousnesse, as the only ground of his peace, and his whole defence against the Law before the Justice of God, then, according to the offer, he becometh interested in this righteousnesse, and Christ becometh his righteousnesse, who is, by this receiving of Him, put on by the Believer; and by this, he may plead absolution from the challenges of the Law before Gods Justice, as a debtor may plead absolution from his debt upon his instructing the Cautioner to have payed it. And in this respect, Faith is called the condition of the Covenant: because it is upon this condition that Justification is offered to us therein; and upon this condition, God becometh our God, and Christ our Righteousnesse: and it is also called the instrumental cause of our Justification; because it acteth by receiving Christ, as He is …olden forth in the Word: and if that be justly called the external instrumental cause, which doth offer him for our righteousnesse, Then may Faith well be called the internal instrumental cause; because it doth receive Him for that same end, and because by this receiving, He becometh our righteousnesse, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousnesse for our defence before Gods Justice, that righteousnesse and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisteth: and this is the end why this counsel is proposed, that by receiving of this offered righteosnesse, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadours, Marrying, B…ying, and such like. All which, do import a mutuall dosing of a bargain upon mutual terms: and thus it is expressed, to shew, not wherein formally our Justification doth consist; but to shew the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which ordinarily a condition hath, that is proposed in making of a mutual bargain: sometimes also, it is set forth under legall expressions, as to lybell an accusation against, to charge and arraign a sinner before Justice, and then to absolve him from that charge in opposition to condemnation: and thus, sin is called debt; and to punish for it, is to exact or require satisfaction: and Christ in that respect, is called the Cautioner or Surety; and His suffering, satisfying, the pardoning of the sinner, is called justifying, or absolving, in opposition to condemning; and the deriving of this from Christ, is called imputation, or to repute the sinner righteous upon Christs satisfying for him; or, it is the reckoning of Christs satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legall and judicial procedour before men. The first way sheweth how we become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second sheweth a prime benefit which doth slow from that friendship, to wit, our Justification. These two are not to be conceived different things, or successive in time, (much lesse to be separated;) but as they be different wayes of holding forth the same thing, whereof the one doth especially relate to the means, the other to the end, and that so, as Grace and Justice may be seen to go alongst in this great businesse, and that a sinner may be helped to conceive of the same the more distinctly when he hath it moulded in the terms and forms used among men, and that under diverse considerations; that so he may the more satisfyingly comprehend this mystery of free Justification. Concerning which, in the general, we say,
1. That the immediat meritorious cause of our Justification, is Christs Righteousness, we take for granted: for, it is the gold here that maketh rich, without which the dyvour could not pay his debt; it is the raiment which covereth our nakednenesse: and therefore the righteousnesse of the Saints, must be a put on, communicated, external and imputed righteousnesse: so that, supposing a man to be pursued before the barr of Gods Justice, there is no defence can be proposed but Christs satisfaction, which only will be a relevant exception in that Court; which in Paul's example is clear, Philip. 3.9. as, if it were asked, Paul, what will thou flie to in that day? Only to be found in Him, (saith he) not having my own righteousnesse, which is by the works of the Law, but that which is by Faith in Christ. Thus, Christ is our Righteousnesse, and we are righteous in Him, as He was made sin for us: for, that opposition (2 Corinth. 5.21.) doth evince this; but our sins were imputed to Him, and so were the immediat ground, upon which He was found liable to Justice: in that same manner therefore, His Righteousnesse must be the immediate cause of our being absolved, seing His Righteousnesse must be transferred to us, as our sins were to Him, as is said.
2. That this Righteousnesse of the Mediator, is immediatly imputed to us, hath also been accounted a truth amongst the Orthodox hitherto, that is, that as a cautioners paying of the debt, being instructed in a Court, is sufficient for absolving of the debtor from the creditors pursuit; because, in the Law, the cautioners paying in the debtors name, is reckoned as if the debtor had paid it; and so it is imputed to him and accepted for him: so it is here. And this way of imputing Christs Righteousnesse immediatly, doth serve exceedingly, 1. to humble the sinner, when that whereby he is justified, is not in himself; this being certain that we are more proud of what is supposed to be in us, than of what is imputed to us; even as a dyvour hath lesse to boast of, when the cautioners paiment is immediatly imputed to him for his absolution, than if by his industrie he had procured something to pay for himself, although the stock had been freely bestowed on him by the cautioner. 2. It serveth to commend Christ, and to bound all boasting and glorying in Him, who is our Wisdom, Righteousnesse, Sanctification, Redemption, 1 Cor. 1.30. for this very end▪ That …e who glorieth, might glory in the Lord. 3. This riddeth marches between the righteousnesse of the two Covenants, that the one is inherent and consisteth in Works, that is, as the Apostle speaketh, (Tit. 3.5.) the righteousnesse, or somewhat which we our selves have done; the other, is without us, and cometh by imputation: and so is not only distinguished from our own righteousnesse; but opposed to it, Philip. 3.9. And although this truth be misrepresented by many; yet we judge it to be impregnable; and that in the great Day the decision will be found favorable thereto, when only happy shall they be that shall be thus found in Christ. Thus therefore, we are to conceive the terms of the Gospel, as if a debaushed dyvour, were ready to be apprehended having nothing to pay, suppose one should offer to undertake for him and pay the debt, so as he might be liberated, upon condition that he should acknowledge his benefactor, and plead ever his defence against the pursuit upon the cautioners payment, and the discharge procured by Him: in this respect, the cautioners payment, is the meritorious cause whereby such a man is absolved, to wit, because that payment is reckoned for him, or imputed to him; yet his pleading that defence, or producing of that discharge, immediatly, may be said instrumentally to procure it, because it is not the cautioners payment simplie that is sustained, as a relevant defence in judgment, till that be instructed, and except the defence be founded thereon, for, so the Law provideth: so, it is not Christs satisfying simplie, but His satisfaction, pleaded by Faith, and …ed unto, that justifieth; for so the Law of Faith hath enacted; yet the producing of such a discharge, meriteth nothing, but giveth a legall ground of right to the cause that doth merit, and so to what is merited. And the Lord hath appointed this to be the condition of Justification, to wit, the pleading of Christs satisfaction before the barr immediatly: for, 1. that stoppeth all mouths; and none can produce that satisfaction, but they must necessarily acknowledge emptinesse in themselves, Justice and Grace in God, and love and fulnesse in the Mediator. 2. The pleading of this, sheweth a compleat, perfect, equal, evangelick, righteousnesse in all, whereas if it were any thing in us that were accounted so, then it would not be equal (if perfect) which cannot be said of that which is our righteousnesse; or, that one man hath better ground to be justified upon, and a better righteousnesse than another.
3. That Faith is necessary for Justification, so that none can expect to be justified but Believers, hath been also hitherto almost amongst all uncontroverted, till that of late Antinomians have opposed it; But the Scripture is very expresse, 1. in limiting all the promises of pardon to a Believer, 2. in cursing all that believe not, and declaring them to be under the curse, 3. in placing Faith correlatively taken, in the room that Works had in the first Covenant, which must be in reference to Justification it self, and not the sense thereof only, 4. in asserting that we believe that we may be justified, Gal. 2.16, &c. So that there needeth not much speaking to this, beside, that many things spoken of Repentance, may be applied here. And if it be found, that Faith is either the condition of the Covenant of Grace, or the instrumental cause of Justification, This will necessarily follow, that there is no Justification without it. I know there are some Divines that use different expressions here; yet seing they also oppose Antinomians, we will not now stick on that.
There is more difficulty in conceiving of the manner how faith concurreth: that there is some eminency in it, is acknowledged both by Papists, who account it a radicall grace, having influence on all other graces, and so having special influence on that which they call Justification; and also by some others, who, making works with it to be conditions of the new Covenant, do yet acknowledge a special aptitude in it, for applying of Christs righteousnesse; and that therefore it is the principal condition, and other things, lesse principal. In this …ndeed these of the last opinion, seem to differ from us, 1. That they place Faith, Repentance, and Works in one and the same kind of causality in reference to Justification. 2. That this causality, is but to account them all causes sine quibus non. 3. That all instrumentality is denied to Faith. 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ, but as other graces are. 5. That Christ is not our immediate Evangelick righteousnesse, but Faith properly taken, and that as comprehending all other duties and graces under it; and so it is both properly taken, and improperly. 6. That therefore we may▪ be said to be justified by works as by Faith, Faith being taken largely for all. Although where the thing is clear, and Christ is rested on in Justification, and His satisfaction acknowledged (as is in this case) there needeth be no great debate for words and terms of condition, imputation, instrument, &c. yet these being still used among Divines, we conceive there is no just reason to cast them, the use of them having now of a long time made them to passe in this matter, without mistake or strict binding of them to the acceptions wherein they are …sed in other matters: much lesse is there reason to cry down the matter expressed by them: And it cannot but be sad, that such new controversies should be moved. We are perswa…ed, that the reflecting on many worthy men, the obscuring of the troden path by new Questions and Objections, the confounding of Readers by proposing, as it were, of a different strain of the Covenant, from what formerly hath been preached, the giving of an open door to men to propose new draughts in all things, and that not in expressions only, but also, (as is alleaged) in fundamentall materiall things, &c. shall be more prejudiciall to edification, nor the bringing forth of this shall be usefull: for, if by this all the former Doctrine of Justification be enervated, where are we till now? if it stand so as the followers thereof may attain Heaven: what is the use of this so full a new mould, with so much professed danger in, and dissatisfaction with, the former? will it not be welcome to Papists, to have Protestants speaking in their terms, and homologating them in condemning the former language of the most eminent Reformers? and though unlearned, or unread Divines be the Epithers of the opposers of this Doctrine, yet possibly experience may shew that such may most readily be the embracers of it. I say again, when the Church is overwhelmed with controversies already, it is not fit to contend for words, seing there is some agreement in the nature of Faith, and in the necessity of works; and we are sure where both these are, there can be no hazard: yet, if under this new model, an other matter be comprehended, than formerly hath been intended by other expressions in the writtings of others, it cannot be so easily approven, lest we should condemn the generation of Gods People who have gone before us: laying by therefore prejudice and contention for words, we shall a little (so farr as our scope permitteth) enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousnesse in the Covenant of Grace, and what may be said of works. In reference to which, we would premit,
1. That this way of Covenanting, is borrowed from the practice of man with man, to set forth somewhat of a spiritual nature betwixt God and man: for which end, the similitudes of Covenanting, Marrying, Treating, Accusing, Iustifying, &c. are borrowed, as hath been said.
2. That though all mutual Covenants have their conditions; yet are they to be distinguished, because sometimes the Covenant is such, as entering into it intitleth to the benefits comprehended in it, as in a Marriage-covenant, entry thereunto intitleth the Wife unto the Husband, and all that is his: sometimes again, the relation must not only be entered, but all the terms thereof actually performed, before there be a right to the thing promised; thus is the covenant betwixt a Master and a Servant: for though the Servant be the Masters Servant at the first instant of the agreement, yet hath he not a right to the covenanted hire, till he hath performed the service and accomplished his Term: in the first of these Covenants, that which entereth one in that relation, is the condition, not so in the second.
3. Hence we may distinguish the condition of a Covenant: sometimes it is taken materially (to say so) and more largely, to wit, for all the duties that are required of one in that relation, and so a Wifes dutifulnesse to her Husband after Marriage, and an adopted Sons dutifulnesse to his Father after adoption, &c. may be called conditions of the Marriage-covenant, and of adoption: sometimes again▪ a condition is taken more strictly, and, to say so, formally, that is, for such a thing as maketh up the relation, and entitles one to, and instates him in, the priviledges Covenanted: So, formall consenting in Marriage, is the condition; and a Sons actuall accepting of the offered adoption, and engaging himself to be dutifull, do enstate him in the priviledge of a Son, although he hath not yet actually performed all that he is engaged unto: and in this respect, the actuall performing of some duties, is rather the duty of one in such a relation, than the condition required to the up-making of it.
4. There is a difference betwixt these priviledges and benefits of a Covenant that flow from it as such, and to all in such a relation: thus all wifes, as such, have interest in their Husbands, all adopted Children in their Parents, what ever years they be of, &c. and these benefits and priviledges of a Covenant, which are but conditionally promised, even to these within such relations, and require more than being in Covenant▪ as although a Wife cannot but have interest in her Husband, as she is a Wife; yet can she not plead the Dowry covenanted, except she continue a faithfull Wife; for, if she fail in the essentials of the covenant, she may be di…orced: or, an adopted Son, cannot plead actuall possession of the inheritance, though …e be a Son, till the term come that is appointed by the Father, or he perform something called-for in the right of adoption, which is insinuated also, Gal. 4.1, 2, &c.
Now to apply this we may some-way see in wh… sense works may▪ be called the condition of the Covenant of Grace, and in what sense Faith only.
1. If we take the condition largely and materially for what is called-for from one in Covenant; so works may be called the condition of the Covenant, even as a Wife, or So…, their performing of conjugall and filiall duties to the Husband or Parent, may be called conditions of Marriage, and adoption: yet if we consider the condition of the Covenant of Grace strictly and formally, as that which doth actually interest one in, or entitle him unto, Christs Righteousnesse, and maketh him a Son, that is Faith properly taken, as it doth unite with Christ, Ioh. 1.12. because it is impossible to conceive one to believe in Christ, but he must be conceived to have title to him, as a Wife hath to her Husband, or a Son hath to his Father. And so he cannot be conceived to be a Believer, but he must be justified: because to have interest in Christ and His Righteousnesse, cannot be seperated from Justification.
2. We say, if we look to such priviledges of the Covenant of Grace as presuppose something beside being in Covenant to anteced, as for example, entering into life, admission unto Glory, and the like; in that respect, works, and holinesse may be called the condition of Salvation, because that is not actually attained without these; even as a Wifes dutifulnesse may be called the condition of her obtaining her Dowry, yet neither is this properly a condition of Marriage, nor the other, of Covenanting with God: but if we look to the priviledges which follow the Covenant immediately and do agree to a Covenanter as such, as, to be justified, adopted, &c. in that respect, not works, but Faith is to be called the condition of the Covenant and of Justification: because, by Faith they are enstated into that Covenant, and so in these priviledges that agree to a Covenanter as such.
Hence, 3. We may see, that when we speak of the Covenant of Grace and its condition, it is not to be compared with every covenant amongst men indifferently, as suppose, to that agreement that is betwixt a Master and a Servant, and a Husband-man and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed inferr duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not-presuppose the actuall performance thereof, before any right can be pleaded by such relations, but only consenting and engaging to the same. Hence in Scripture, the Covenant of works is compared to that Covenant which is betwixt Masters and Servants, and the Husband-man and his hired Labourers, &c. and the reward is called debt, or hire, not because of any merit or condignity in the works; (which cannot be pleaded, even in Adams ▪ case) but because the performance of the duties of holinesse and obedience, was necessarily presupposed to the having right to the great priviledges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by vertue thereof, till he had continued in the obedience of the Commands, and actually performed the same, as Servants must do before they can plead for their hire. Again, the Covenant of Grace is compared to free adoption, or a mans entitleing of a stranger to his inheritance upon condition of his receiving that, and to Marriage betwixt Man and Wife (which is frequent in Scripture;) not because the Covenant of Grace requireth not holinesse and works, but because it doth not require them actually to pr…ede a persons title to all the priviledges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence we may call the Covenant of works, a servile-covenant, and the Covenant of Grace, a filial or conjugall Covenant: and therefore, although holy duties be required in both; yet there is difference, and the one is of works, and the other of Grace. Neither is it the difference, that works in the one were merito…ious, and in the other not: for there is proper merit in neither, nor is the difference to be placed in this, that the one requireth works perfectly holy as the condition thereof, and the other Evangelick works not perfectly holy: because so, there were not the same law for ordering of holy duties to us which they had, no… that same absolute patern of holinesse for our copy, to wit, Gods holinesse, calling us to be holy, as He is holy; nor were defects, in reference to our perfect holinesse, sinfull under the Covenant of Grace, if perfection were not required therein: all which are false, besides that so it were s…ill of works: But the difference lieth in this, that our working is not to be the ground of our right to the inheritance, nor actually to precede our right as in the Covenant of Works it was necessary; but, believing and consenting only.
This difference betwixt the Covenant of Works and of Grace, may be conceived thus: Suppose a debtor being sued for his own debt, should either plead no debt, or that he had paid it, or would pay it; this is the Covenant of Works: Again, that of Grace, is, as a debtor acknowledging debt, but being unable to pay, pleadeth only the cautioners payment, and expecteth to be absolved upon that account; and not as if by a cautioners interveening, he had all the debt forgiven him to so much, or had a new bargain given him for a peny yearly, or a pepper-corn in the place of a thousand talents; and, in a word, somuch down, or that for gold, ure of gold should be accepted: For so, 1. some would have their peny more weighty than others, and thereby be more justified than others, or at least have a better ground to be justified upon. 2. It would be still the same kind of condition, and so the same Covenant in kind (m…jus & min…s … variant speciem:) for, paying of one bushell, for an hundred chalders, still saith it is victual-rent, although it be of Grace, that it is so little: and indeed so, the first Covenant might be called of Grace, because the good promised were so far beyond the rent required: and so it were but as a man that did at first require a talent, for that which were worth much more, and should afterward alter and require only a shekel. 3. It cannot be so; for, the sinners charge, is not that he wants his peny or pepper-corn, but that he hath broken the Law; his righteousnesse therefore must be such as doth meet that charge, as, Rom. 8.34. and so it must be such a righteousnesse as must stand before Justice, and be equipollent, at least, to his own fulfilling the Law, or his having satisfied the penalty thereof. 4. When the Apostle opposeth the righteousnesse of the Law and Gospel, he opposeth not as it were a thousand talents to a peny, or one sort of works to an other, but the righteousnesse of Christ, or, to be found in Him▪ to all kind of works whatsoever, Phil. 3.9. 2 Cor. 5.21. Gal. 3. &c. and to have the righteousnesse of Faith, and the righteousnesse of Christ, and the righteousnesse by Faith, are ever one and the same, and are still opposed to Works.
From this also it doth appear, that Covenanting doth in order of nature precede Justification: because, by Covenanting and being in Covenant, we come to have a right thereto, as to a promise of the Covenant, as the accepting of an offered pardon, doth go before ou… having actuall ri…ht to the following priviledges, or a womans consent before her actuall claim to the Husbands goods, though the one is not supposed to be without the other; even as the breach of Covenant, doth precede our being liable to condemnation by the Law. Hence also we may someway gather, that there may be some formall different consideration of the condition of Justification, from the condition of the Covenant: for, Justification being a legall judiciall act, it must presuppose such a condition as may be a ground in Justice to absolve a sinner; and therefore in this, Christs satisfaction, as presented and pleaded, must be the only ground; for, it is with respect to that only, by which a sinner can be justified; and this is, to be found in Christ, Phil. 3.9. Covenanting again, being a mutuall deed, wherein the Lord condescendeth to make a free offer, and to admit in Covenant upon condition of receiving, the condition here must be that which enti…eth to that thing offered, and entereth the person within the bond of the Covenant, which must be Faith. Hence these two acts of Faith, whereby it is defined, may be thus conceived, 1. It receiveth Christ, and so it entereth into, and closeth with, the Covenant, and getteth instantly a title to what is contained therein. 2. It res…eth on him; which must be judicially understood, as o… resteth on a relevant defence, and therefore pleadeth it, as it is said, Rom. 2. that the Iews rested on the Law, which was to expect Justification by it, and so to rest on the righteousnesse thereof; in which sense we now rest by Faith on Christs Righteousnesse: this supposeth one to be in Him, and in the Covenant, and it looketh, as such, to Justification; and in respect of its manner of acting immediately on Christ our Righteousnesse, it may well be called the instrumentall cause of our Justification. Thus, suppose a sinner to be lying under Gods curse, and suppose the Mediator to have satisfied, and a Proclamation to be made that whatsoever sinner liable to the curse for sin, will accept of Christs Righteousnesse, and rest thereon, he shall be justified. 1. A sinner is induced to receive that offer, which is done by consenting, and submiting to that way of obtaining righteousnesse; this is the closing with the Covenant▪ and thus Faith is the condition thereof. Then, 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse▪ and to satisfie this he giveth-in Christs satisfaction; which being offered to him for this end that he, upon the receiving thereof, may be justified; he, by Faith resting on Gods faithfull Word, through Christ, repelleth all these charges, by presenting that as his defence, and by the letter of the Law of Faith, which saith, He that believeth shall not come into cond…mnation, but hath passed from death to life, he is absolved: and this is Justification, even as he was formerly condemned by the Law of Works. Here the only meritorious cause of the absolution, and the righteousnesse upon which the sentence passeth, is, the Cautioners payment; yet so as it is Judicially pleaded: in which respect, we say that Faith is instrumentall. And though this pleading of it be necessary, and the Law absolveth not but when the ground i… instructed; yet this pleading or instructing, is not the persons righteousnesse properly, or the ground of his absolution; but that which is pleaded and instructed, to wit, the Cautioners payment: which being according to Law instructed, is the ground of absolving the debtor from the charge: this is plain even in the dealing of humane Courts. And the tennor of the way of Justification, being holden forth in the Word with respect to a judiciall procedour in humane Courts, as is said, it can no other way be more satisfyingly cleared.
To insist a little more then, there is a twofold peculiarity attributed to Faith, beside what is given to works and any other Grace. 1. That it is the condition of the Covenant, properly. 2. That it hath an instrumentall causality peculiar to it, in our Justification. By the first, is meaned that believing in Christ, and receiving of Him, is that which enstates one into the Covenant, and giveth him right to what is promised, and doth in our having right to Gods promises, supplie that room, which conditions do in mens mutuall bargains; wherein when one promiseth somewhat on such a condition, the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it: and so a condition is that, upon which the title to the great promise, to wit, Gods being our God, doth depend. And Faith, getteth this name in respect of the place God hath put it into in His Covenant; and so it floweth from His extrinsick ordination. By the second, to wit, that it is called an instrumentall cause, the intrinsick manner of its acting is respected: for, though it be from the Spirit with other Graces, and they be not separated; yet hath it a peculiar aptitude to look to Christ, receive Him, apprehend and …at Him, take hold of, and rest on, Him, &c. which no other grace hath. For, it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man: for, though there be many members of one body, yet all act not in the same manner; the hand acteth one way, and the ear another, &c. So it is in the Inner-man, there are many Graces (which are members thereof) yet have they their peculiar way of acting, whereof these mentioned are attributed to Faith: for which, often it is called the eye, the hand, and the door of the renewed soul; because by it, Christ is apprehended, received, and admitted thereunto.
We conceive this instrumentality is justly attributed to Faith, because, seing there must be an application of the righteousnesse of Christ, and seing Faith doth concur, or is made use of as a mids for receiving of Him, which is the way by which His Righteousnesse is applied, why may it not be called instrumentall in our Justification, as it is instrumental in receiving of and resting on His Righteousnesse, by which, and for which we are justified? And thus, Faith is not our receiving, but the mean by which we receive, as the eye is not our seeing, nor the hand our gripping of any thing; but the organs, or means, whereby we see and grip. Neither doth this give any thing to Faith, that derogateth from Christ: for, it leaveth the praise and vertue to Him; but doth infer only an exercising of Faith, for attaining of that benefit, to wit, Iustification, Justification it self being an apotelesma (to say so) or effect, both of Christs purchase, Gods Grace, and our believing, and doth flow from them all respectively, and doth presuppose the same. The dispute about active and passive instruments, is needlesse here, seing the meaning is clear, that for attaining of Justification by Christs Righteousnesse, Faith doth peculiarly concur in the apprehending thereof, and resting thereon, otherwise than other Graces can be said to do. And this cannot be denied, if we consider,
1. That to be justified by Christ, and by Faith, or by the righteousnesse of Christ, and the righteousnesse of Faith, are still one in Scripture, even then when that concurrence which is allowed to Faith is denied to all other things; which saith, that Faith concurreth peculiarly, and that so as Christ is rested on by it when it justifieth; or, that it justifieth by obtaining Justification through Him. 2. If this be truth, that the righteousnesse of Christ is the thing immediatly presented before Gods Justice, upon which we are absolved, as is said; and also if it cannot be denied that Faith hath a peculiar aptitude, to act on Christs Righteousnesse, and present the same, Then it must be granted, first, that Faith must have a peculiar way of concurring to the attaining of Justification. And, secondly, that this may well be called an instrumental causality in reference to that end: otherwise there is no use nor exercise of this its peculiar aptitude, which is still acknowledged. And if it please better to say, that Faith justifieth, or concurreth in Justification, in respect of its peculiar aptitude to act on Christ, and to receive Him, than to say, it concurreth instrumentally, we shall not contend, providing it be the same, upon the mater, with the ordinary doctrine concerning this instrumentality of Faith: which we may illustrate and confirm by these considerations and similitudes, 1. It is granted that the Word is the external instrument of Justification; and that must be, because it doth offer the same upon condition of believing; or, holdeth forth a righteousness by which we may be justified: So Faith must be the internal instrument, because it receiveth the same that is offered by the Word; and receiving, is no lesse necessary to Justification, than offering: and seing that receiving and offering relate so to each other, and both to the end, there is reason to attribute the same kind of causality to the one, that is given to the other, respectively.
2. We are said to be justified by Faith in Christ, as the people were healed by looking to the brazen serpent, which was to typifie this, Ioh. 3. vers. 14. Now they, by the vertue of the serpent, (considering it typically and with respect to the appointment) did receive health, yet so as that health was attained by looking thereto; in which respect, their eye or look, might be called instrumental in their health, although it was not looking simply, but to that Object with respect to the Lords appointment: even so it is here; its Christs vertue whereby we are justified, yet so as by Faith it is apprehended, and according to Gods appointment looked unto: and, thus, as Matth. 7. the eye is called the light of the body, because it is the organ by and through which light is brought or letten-in to it; so Faith may be called our righteousnesse, as it is the mean by which Christs Righteousnesse without us is apprehended, brought in, as it were, and admitted of, to be ours.
3. Justification is still held forth in judicial expressions, as is said: Now, as an accused party, their producing of a Law for them or a discharge, may be said to be instrumentall in their own absolution, although it be only the vertue of the discharge given-in that doth procure the same; so may Faith be said instrumentally to justifie us, as it presenteth for us Christs satisfaction before the justice of God. And so it is here as in humane Courts: for, although some Advocates, it may be, plead better, and some worse; yet suppose that they all produce the same discharges, and the same Laws in favours of their Clients, they might all be called instrumental in their absolution; and the ground of their absolvitours would be equal; whereas, if their act of pleading, without respect to what is pleaded, were considered, it would not be so; even so here, though some mens faith be more strong, and others more weak, yet all apprehending the same satisfaction of Christ, there is equal sharing in Justification: which could not be, if Faith did not concur instrumentally in the use-making of Christs Righteousnesse, even as of the only immediate Evangelick-righteousnesse, as it respecteth our Justification: because, if Faith be considered in it self, and not as with the object, apprehended by it, it is not equal even in those that are justified.
4. See it in miraculous Faith: as it concurreth for attaining of a particular benefit; so doth saving Faith for attaining of Justification: for, that there is an equal influence of both upon their respective effects, cannot be denied. Now, that miraculous Faith might be said someway to concur instrumentally for health, is clear: for, it is said that some had Faith to be healed, to receive vertue from Christ, &c. which others had not, and accordingly the effects, are attributed both to their Faith and to Christs Power; therefore, it may be so here, to wit, Justification may flow from Faith as the instrumental cause, and from Christs Righteousnesse as the meritorious.
5. In the ordinary similitude of Marriage or solemn Covenanting, it may be seen: for, actuall consenting, or the hand that writeth the name, may be said to be instrumental in the closing of the bargain, or in attaining the priviledges that follow thereon, and the hand hath an other influence than the foot or eye, although these also be necessary, yet it is not consenting or subscribing simply, but such and such in reference to such Objects and Covenants: even as it is not the tongue its speaking truths, and the reaching forth of discharges simply that are instrumental in mens courts for attaining absolution; but it is the speaking of such pertinent truths, or producing of such sutable discharges that cometh under that name: and this is all we intend, when we say that Faith concurreth instrumentally, even to hold out the immediate cause of our Justification, to be Christ apprehended by Faith▪ so that Faith and Christ are both necessary, but differently, and so also that the efficacie of all the concurrence of Faith may be from Christ the Object, from which it is not to be separated when it is said to justifie.
The other thing peculiarly attributed to Faith, is, that it is the condition of the Covenant of Grace, properly: which can be said of no other grace or work. This is to be understood as is above expressed, to wit, that Faith is that which on our side is called-for, for constituting of us Covenanters, and giving us right to the great comprehensive promise thereof, that God may be our God: and upon the performing of which, that which God hath promised in it, may be expected, as is before said.
That Faith is thus the condition peculiarly, and not Works, nor any other grace, (beside what is said afterward upon Repentance) may thus appear, 1. Because Faith only hath that peculiar aptitude of receiving Gods offer and returning of our engagement; and so, for making the bargain mutually to be closed: and Faith cannot be conceived to be exercised; but the bargain must be conceived to be closed, and that person to be in Covenant: therefore, the exercising thereof, must be peculiarly the condition. 2. If Faith be that which peculiarly riddeth marches, between the Covenant of Grace and the Covenant of Works and curse; and a Believer so ipso be freed from the curse, because he is a Believer and doth rest on Christ, Then Faith must be peculiarly the condition of the Covenant of Grace; But the former cannot be denied, and is clear, Ioh. 3 18, 36. 3. If Works concur in the same causality with Faith, Then it must either be Works before one be in Covenant, or Works thereafter; But it can be neither: not before one be in Covenant, because such Works cannot be accepted: nor secondly after, because then they could not be the condition upon which we are admitted: for so, we would be accepted before the condition be performed. If it be said, that the same reasoning will seclude Faith, because if Faith be the condition, Then it must either be Faith before we be in Covenant, or after, &c. Answ. It followeth not: because its Faith neither before nor after our entrie, but that which enters us, that is the condition: and it cannot be conceived before nor after, being an instantaneous act, as solemn consenting in Marriage is not before nor after, as it constituteth Marriage, but instantly. Here, still observe, that when we speak of a condition, we speak of that condition whereby one is admitted within the Covenant, and not of any thing that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that intitleth one to the priviledges covenanted; But what entereth one into this Covenant, doth intitle him to the priviledges covenanted: Therefore it must properly be the condition; and Faith being that, is therefore alone so to be esteemed. Which we may further urge, thus, either being admitted to the Covenant, one is freed from the curse, and instated in all the priviledges of the Covenant or not; It cannot be said, not; because that were to make one a Covenanter and not a Covenanter: and one cannot be conceived to be in Covenant with God, but God is in Covenant with him actually, as a wifes marrying of a husband doth actually state her in what is the husbands. Therefore Faith being that whereby we are entered into Covenant, as is granted, must be properly the only condition. Again, either by Faith we are instated in the Covenant of Grace upon the very instant of believing, and so justified, or, one may be supposed to be a Believer, and not to be in the Covenant of Grace, or, to be in the Covenant of Grace, and not to be justified: both which are absurd: Therefore Faith must be the proper condition.
If it be said here that Justification is a continued act, Then we urge, 1. If instantly upon believing, one be justified and freed from the curse, and instated into friendship with God, Then it cannot be a continued act; But the former is true, as is said; and to say otherwise, would overturn the nature of the Covenant. 2. If Justification be a continued act, Then our being received and admitted into Covenant as to a right unto the saving blessings promised therein, must be a continued act also: For, these two must stand and fall together, to wit, to be admitted thus into Covenant, and to be justified; for, who are thus in Covenant, are justified; and who are justified, are thus in Covenant: But the last cannot be said, to wit, that the act of our being admitted, or whereby we are entered into Covenant, is a continued act: because, 1. so none living could be said to be in Covenant with God, nor account themselves to be Gods, or claim God to be theirs: which is absurd. 2. So one that is a Believer, might be said to be under the curse of the Covenant of Works; which is contrary unto that freedom pronounced unto Believers: for, if they be not under Grace, they are still under the Covenant of Works; and if under Grace, then in the Covenant of Grace. To say here, that God continueth to justifie, will not remove this: because Justification must continue only, as their admitting or the act of their admission into Covenant, may continue; But it cannot be said, that they continue in being admitted into Covenant, or, that by a continued act, the Lord is still admitting them, or, that they are continuing to enter, as it inferreth non-admission, or not entry, or an imperfect admission, but as it supponeth the person to be entered and to continue so: It must therefore be so in Justification. 3. If a Believer, so ipso that he is a Believer, hath a shield against all challenges, and a righteousnesse that can abide the trial in justice. Then cannot Justification be a continued act, because if Justification be not instantaneous and immediatly perfect, it must either be upon ones not-believing in Christ, or because of some defect of the righteousnesse that Faith presenteth, and so Faith were not a sufficient shield; or, it must be, because the Word doth not pronounce him just upon the ground of that righteousnesse: which were also absurd; But the former is true, a Believer cannot be conceived to be such, but he hath a compleat righteousnesse in Christ, and by being in Him, hath a sufficient answer to justice, upon the first instant of believing, as the whole series of the Gospel doth demonstrate, he that believeth shalt not come into condemnation, &c. Therefore must he be upon the first instant justified: for, if it were but a perfecting, it could not be said that he had an actuall perfect righteousnesse, but only that it were a perfecting.
Further, we may argue against Works concurring with Faith, thus, If Works be a condition of the Covenant, Then it must either be Works as begun, or as persevered into: But neither can be said: not the first; because it is granted, that persevering in holinesse is no lesse necessary than entering thereinto: not the second, because perseverance is a mercy contained in the Covenant, and (if we may say so) promised to us upon condition of our believing and entering Covenant: it cannot therefore be the condition of our entering the Covenant. Again, many have not actual works, and yet may be saved: therefore Works cannot be the condition. If it be said, that such have resolutions of, and engagement unto, Works; That cannot solve this: because this opinion doth distinguish Works and the necessitie of them from Faith properly and strictly taken; yet to them that hold it, Faith strictly and properly taken, (even that which is justifying,) doth receive Christ as Lord, and so implieth this engagement: and therefore, if that definition of justifying Faith were true, and this ground also granted, that engaging is sufficient, Then also were Faith properly, that is, strictly taken, the condition of the Covenant, according as they understand it; and so there were no necessity to adde or mention Works as distinct from it, or to presse Faith to be the condition as more largely and improperly taken: and so in some respect there were no difference: for, this far none denieth but that actual engaging to Christ and to Holinesse is necessary: because, it is impossible to conceive one closing with the Covenant, but he becometh, ipso facto, engaged who doth close; Or thus, that which is the condition to one, must be to all at age; (for of such we speak) But actual Works cannot be the condition to all; because some may be saved without them, as suppose (which is not impossible) actual consenting to the Covenant, and engaging to holinesse, were the last act of a person before death, neither can they say that engaging to holinesse were in this case sufficient, and that it is here intended: because, Works are spoken of as the condition, as they are distinguished from Faith, as it is taken by them to be the accepting of Christ as Lord as well as Saviour, as hath been said. See more of this on Repentance.
But beside all that is spoken, these two mainly stand in the way of our accounting works a condition of the Covenant, or of Justification, in the same kind of causality with Faith; Because it obscureth the difference of the two Covenants, to wit, the Covenant of Works, and the Covenant of Grace: for so, works should be still the condition of the Covenant of Grace. Now the Apostle doth directly oppose these, the righteousnesse of the Law saith on this wayes, the man that doth those things, &c. and the righteousnesse of Faith is holden forth as opposit to that, and so cannot be said to consist in doing of works, Rom. 10.5, 6. Gal. 3.12. If it be said, that He excludeth legall works, or Law-righteousnesse, which are not alledged by this opinion; but doth not exclude Evangelick works, which may well stand with Grace. Answ. 1. The Apostles opposition is not made to exclude one kind of works, and take in another; but simply to exclude all which may come under the expression, do this. And hence Faith itself, as it is our work, hath ever been excluded in this respect. 2. If we look to works with respect to the Covenant of Works, even so works have no proper merit, nor proportion unto the things promised, of themselves, but as it is determined, and condescended to in the Covenant, and by vertue of Gods promise made thereunto: therefore it is called a Covenant of Works: not because of the merit of the works; but in respect of the formality of the condition thereof, to wit, doing, that is, the righteousnesse which we our selves do, Tit. 3.5. And in this respect, to work one day and to work twenty years, or paying of a thousand talents, and one peny, doth not difference the nature of the condition of the Covenant (supposing the condition of both to be expressed in these terms) although the degree thereof be different. 3. Faith is opposed to works as the condition of the Covenant, or of Justification, not as considered in it self, but as with respect to its object Christ; and so we are thus to conceive the opposition, works inherent in us, and performed by us, are called-for in the Covenant of Works, as the righteousnesse thereof, and as the only ground upon which we can expect to be justified by it: again, by the Covenant of Grace, Christs Righteousnesse without us, received by Faith, is only admitted as a Righteousnesse and ground of Justification: that Faith is so to be understood, in Rom. 10.5.6.and Gal. 3.10, 11, 12, &c. is evident: for, the righteousnesse spoken of, Rom. 10. vers. 3, 4. (which is the righteousnesse of Faith, and is opposed to our righteousnesse) is Christ, the end of the Law for righteousnesse to all that believe, who was stumbled at by the Iews, &c. So it is also in that other place, Gal. 3. as the scope manifesteth, to wit, Faith as making use of Christ, His becoming the curse for us. And it is observable, that in both these Chapters the difference of the conditions of the Covenant of Works and of Grace, is insisted on, to plead the necessity of a righteousnesse without us in opposition to our own: and so Faith must be the condition of the Covenant of Grace, as it acteth or resteth on that.
The second thing that mainly disswadeth from that opinion, is, that it doth propose something in our selves as the immediate ground of our Justification before God, under that title of being our Evangelick righteousnesse: for, if works concur in that same causality with Faith, Then our believing properly must be accounted our righteousnesse, and not Christs by Faith taken hold on: because these two are inconsistent, to wit, Faith and works, in a proper sense, to be our Evangelick-righteousnesse, and Christ also. For, suppose one to be charged at Gods Barr for sin, the one way Christ is represented, and the other way the mans believing and obedience. If it be faid, that when we mention believing or Faith, it cannot but respect Christ. Answ. 1. Then there is no difference; for, we acknowledge Faith correlatively taken to be our righteousnesse. 2. Then also works cannot concurr in that manner; for, they cannot so respect him: which is all that is intended.
If it be said, that Christ is our legall-righteousnesse, that is, that by Him we have satisfied the Covenant of Works, He having paid in our name; but Faith and obedience are our Evangelick-righteousnesse, that is, as He hath procured a new grant of life upon these easie terms in the Covenant of Grace, and so as by performing thereof we may come to have right to what He hath purchased in satisfying the first Covenant.
Answ. 1. This mis-representeth Gods way of Covenanting, who hath not appointed our paying of a small rent (as it were a peny) to be the ground of our right unto Christs purchase; but seing Christ became Cautioner in our name, to pay the debt, He hath appointed the debtors claiming of, and submitting unto his payment, to be the terms upon which he shall be absolved, as was at the entry to this discourse observed, and is clear from Philip. 3.9. where the righteousnesse of Faith (which is our Evangelick-righteousnesse, and opposed to works) and to be found in Christ, are one; and the one is explained by the other.
2. This way doth make a Covenant to be a mids or way for attaining of another righteousnesse for Justification beside Christs; and so doth make two righteousnesses in Justification, and one of them to be the mids for attaining the other, whereas the Gospel righteousnesse is but one in it self, by Faith apprehended and made ours.
3. Although this may seem not to exalt works by giving them any merit; yet it is impossible to account them even to be our Evangelick-righteousnesse, or a condition of the Covenant of Grace, but there will still be a readinesse to heighten them above their own place, which derogateth to the way of Grace that is laid down by Faith in Christ: for, it is easie to exceed in reference to any thing in our selves, considered in it self; whereas when Faith is only respected, as it apprehendeth Christ, it cannot be so considered; for, it not only merits nothing, but it excludeth merit and all boasting: and therefore the Lord hath thus wisely ordered that all may be keeped from boasting, even of Faith.
4. We may answer, if by legall-righteousnesse be understood that which may be satisfying to the Law, so Christ indeed is our legall-righteousnesse; yet so as by the Gospel only we have accesse to Him, and have a promise of being accepted through Him, without the receiving of which by Faith, He is not a legall-righteousnesse to any: and so He is our only Evangelick-righteousnesse also: and thus our legall-righteousnesse and Evangelick, are the same; for there is but one charge to a sinner, which only can be answered by fleeing to Christ: and so, He is our legall-righteousnesse, as the Laws charge is satisfied by Him; and He is our Evangelick-righteousnesse, as that mean of answering the Law, is to us proposed in the Gospel and for us (upon the condition foresaid) accepted by the same, without which Christ had never been our legall-righteousnesse: and the dividing of these two righteousnesses, doth suppone, that there may be a legall-righteousnesse in Christ, to such as may actually never partake thereof, (and we are afraid that some such thing may occasion this distinction) whereas Gods way in the Gospel is to provide a righteousnesse for such as were given to Christ, by which they may be actually justified, Isa. 53.11. And if Christ be not this Gospel-righteousnesse, what can be it? For it is by Him we are freed from the curse of the Law, which is the end wherefore this Gospel-righteousnesse is preached. And it is by putting on Him that even the Gospel holdeth forth Justification. But, if we consider the Law-righteousnesse strictly, as it requireth personall holinesse, or satisfaction from the very party; so Christ is not our legall-righteousnesse; and in that sense it cannot be pleaded for: it must therefore follow, that He is our Gospel-righteousnesse, seing no other way but by the Gospel we have accesse to Him. And therefore that distinction will not hold here: for, Christ is either our legall-righteousnesse, that is, the righteousness which the Law holdeth forth, and accepteth of it self, or our Evangelick-righteousnesse, that is, the righteousnesse which the Gospel holdeth forth, and which by it is accepted; But he is not the first: Ergo, he must be the second. And so Faith, properly taken, cannot be our Evangelick-righteousnesse, seing Christ, and Faith properly taken, without relation to Him, cannot both be so accounted. Again, if Faith properly taken, and that largely, be our Gospel-righteousnesse, upon which we are justified, Then it is either Faith, including that respect to Christ, or not; But neither of these can be: for, if it respect and include Christ, then it is what we say, Faith with its object, and not Faith properly; and so not Faith in that same causality with works, which is asserted: if it respect not, nor include Christ, Then is there a righteousnesse and ground of Justification, wherein Christ is not comprehended, which will-sound no way like a Gospel-righteousnesse.
If it be said, that he hath procured Faith in that large sense to be accepted. Ans. 1. That maketh a new Covenant of Works, as is said, 2. That is not to make Christ to be our immediate righteousnesse; but only to have procured that such works should be accepted, and the former Covenant mitigated, but not in its nature changed. And so, 3. It homologateth Popish Doctrine, which we hope is far from being intended by the maintainers of this opinion. 4. That overturneth the imputation of Christs Righteousnesse …s our immediate righteousnesse, which is enough to make it to be shuned: for, if we lippen to such graces and duties as abstracted from Christ and without resting on Him, that is not to be found in him, but in them (for these two are opposed, Philip. 3.9.) and so they are a righteousnesse that will never quiet the conscience, and which the Gospel will never own as an Evangelick-righteousnesse, rest on it who will.
If it be said, Cannot Faith then, properly taken, be in any respect counted a condition, or ground of right? For Answ. In sum we say, 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse, or is impured to us for our Justification; and so Faith it self properly cannot be our righteousnesse. 2. We say, that when Faith is called the condition of the Covenant, or our righteousnesse, it doth not imply that it is properly imputed; but it sheweth to whom and upon what terms Christs Righteousnesse is imputed, or, how a sinner may have accesse to be justified by it 3. We say, that Faith when it is called the condition, is ever to be taken strictly, that is, as it receiveth Christ; and by that manner of acting, is differenced from all other graces and works. And so, 4. We say, that it cannot be conceived under this consideration, but as looking to Christs Righteousnesse, as the object thereof; even as we cannot conceive a consent, which constituteth a Marriage, without respect unto the party consented unto, and his offer, or declaration of his will preceding, without which no consent could be constitutive of Marriage, or be a ground of claim to any of the goods or priviledges of such a person; or, as we cannot conceive looking to the brazen Serpent, as the condition upon, or mean by which health was gotten, but with respect to the object thereof, to wit, the Serpent; and the ground and warrand preceding, to wit, Gods appointment; without which, a look, considered simply in it self, is not so to be esteemed.
If it be yet urged further here, that if Faith properly taken, be the condition of the Covenant of Grace, and hath in that succeeded in the room that Works had in the Covenant of Works, Then Faith must be our Evangelick-righteousnesse, because Works then were our legal-righteousnesse, and that upon which our right to life did stand; But the former is truth; He that said, do and live, faith now, believe and be saved, Ergo, &c. Ans. 1. This will say nothing for Faith largely taken, as comprehending Works; but at the most for Faith strictly taken, as contradistinguished from them; and so there will not be that same kind of causality in both, but the contrary. 2. In this condition, Faith is never to be taken, without implying the object Christ; or without respect to its proper aptitude, for receiving of Him, and so believe and thou shalt be saved, implyeth still this, receive Christ and rest on His Righteousnesse, or submit to Christs Righteousness, and accept of Him for that end, that He may be righteousnesse to thee, and thou shalt be saved: it is impossible to conceive it otherwise, at least rightly. Now, when upon believing, Justification doth follow, and the person is declared just, it cannot be said that the act of believing properly is imputed, and that upon that account he is declared just; it is rather Christs Righteousnesse believed on, that is imputed to him; and upon that account he is declared just, which is the very terms of the Covenant of Redemption, whereby the sinners sins are imputed to Christ; whereupon He, as Cautioner, is sentenced and made sin, that His Righteousnesse may be imputed to us, and so we upon that account made righteous, and that in him, and not in our selves, as it is, 2 Cor. 5.21. which implieth, that even our Evangelick-righteousnesse, whereby we are absolved, is in Him, and not in our selves, as the sin for which He was sentenced, was in us, and not in Him. 3. There is this difference betwixt the two Covenants, as was said, The one is a servile Covenant (to say so) and must have what is engaged to in it, performed, before one have right to what is promised; and so works were in the Covenant of Works, the condition upon which life was to be expected; and without the actuall performing of which, there could have been no pleading for it: but this, to wit, the Covenant of Grace, is a conjugall Covenant; therefore is not the condition thereof in all things to be squared by that. Beside, works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works; but to say of Faith, as taken in itself and without respect to Christ, that it were so the condition now, would be absurd, Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified: and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with Faith:
If it be further said, may not Faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners, and is imputed to him? Answ. 1. This confirmeth what we say: for, if Faith be the condition upon which Christ becometh our Righteousnesse, Then it is Christ who is our Righteousnesse, and not Faith strictly and properly taken, much lesse largely, as comprehending all other Graces: for if it were our righteousnesse properly, there needed no imputation of Christs after our believing, except it be said (as some Papists say) that it is imputed to make up our defects, and to make our holinesse acceptable; and so it were our Faith and Works that should be justified by the imputation of Christs Righteousnesse, and not our persons: which is contrary to Scripture. 2. This is, upon the mater, the same with what we said, as is hinted: for suppose a debtor to be pursued, he pleadeth absolution, because his Cautioner hath payed, and he produceth the discharge given to him, wherein that is acknowledged; his pleading so and producing of that discharge, may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him, yet his absolution floweth from the complex businesse, not of his pleading simply, but of the cautioners paying, his pleading of that payment, and the Laws accepting of that defence and imputing of it to him; and so from all these together his absolution floweth: just so it is here, our Justification floweth from Christs satisfaction, being accepted and rested on by us, and imputed to us by God. And therefore, thirdly, though Faith properly be the condition upon which Christs Righteousnesse is imputed to us (I had rather call it the mean by which it is apprehended) yet it followeth not, that therefore Faith properly taken, is our righteousnesse, and as such, is imputed to us, and accounted so, seing still this presupposeth the imputation of Christs Righteousnesse in order of nature to interveen betwixt our believing and our Justification: and therefore that His Righteousnesse imputed, must be properly our righteousnesse, seing we upon account, and considered as such, (to wit, as having Christs Righteousnesse imputed to us) are justified; and upon that Righteousnesse imputed, Justification is immediatly grounded. Yet, Fourthly, All this doth say nothing for Faith largly taken, as comprehending all Gospel-duties: for, though Faith strictly taken be necessary for having right to Christs Righteousnesse, or having it imputed to us; yet are not actuall works so, by any means; but through the imputation of Christs Righteousnesse, we are first accepted, and then bring forth these good works; which sheweth that they do not go before that imputation of Christs Righteousnesse, or our Justification, but that rather they follow thereupon. For, if we cannot do good works, till we be Sanctified, and if none be Sanctified, but such as are Justified, and these two cannot be separated; no not for an instant of time (for it cannot be said that a man is Sanctified, but not yet Justified, aut contra) Then it will follow, that a man is Justified before he hath actuall works, (it is of such we debate, and not of habituall seminall holinesse) for he may be, and is Sanctified before he can have them, much more ere he persevere in them. And so consequently, actuall good works cannot concur to Justification as Faith doth, or be the condition thereof; But the former is true and clear: Therefore so is the latter also: which is the thing that was in Question. Lastly, we say, if Faith properly, and largely taken according to their meaning, (or yet strictly) be imputed to us for Righteousnesse, Then either Christs Righteousnesse is not imputed, but our Faith only, or Christs Righteousnesse and our Faith properly taken also; But neither can be said: not the first, to wit, that the Righteousness of Christ is not imputed to us, but Faith only, That I suppose is not intended: neither can the latter be said, viz. that Faith is imputed to us for Righteousness and Christ also: for then, Christ is either imputed for our totall righteousness, and so Faith cometh not in, or, as a partiall righteousness, and that is absurd. Again, either His Righteousness is imputed to us before we believe, (and so before our Faith can be imputed) which is false: for, that would make Christs Righteousness to be ours before we were in Covenant internally; Or, it is imputed to us after we believe, and so after our own Faith is imputed to us and accepted for Righteousness; But that cannot be; for then we would be righteous, before the imputation of Christs Righteousness; which is absurd: or, lastly, both must be imputed together; which also cannot be: for, if both be imputed together properly, Then both in the same sense or kind of causality, or in diverse senses: the first cannot be said; for that would make both meritorious, which is disclaimed: if the last be said, then it must be so as the one is imputed to us for our legall-righteousness, to wit, Christs satisfaction, and the other as our Evangelick, to wit, Faith; But, 1. That is the thing already spoken to, and doth divide Christ and our Gospel-righteousness; Or, 2. It turneth to this, that Christ is the thing that satisfieth Justice, but Faith is the ground or mean by which we come to have title to that satisfaction; which is the thing that is granted, and we suppose is the thing that by some is intended: and is in sum, that, to which others give the name of the instrumentall cause. And if so, there needeth not be contending for words: for, both are acknowledged, to wit, that by Christs Righteousnesse, only as the meritorious cause, we are justified, and that there is no right to plead Justification by that, except by Faith, or upon condition of believing, by which, actuall right to Christ, and by Him Justification, is obtained.
Further, it cannot be said, that they are imputed joyntly: for then, 1. Either that imputation must be an instantaneous act, at the first believing, or exercise of Faith; and so Justification must be an instantaneous act also; which they will not grant: because the Faith that is imputed (according to them) is Faith and the exercise of holinesse persevered in; for which cause, Justification to them is a continued act. 2. It must be instantaneous, but not imputed, till Faith and Holinesse be persevered into; and by this, neither Christs Righteousnesse, nor Faith is imputed to the person, not can he be accounted in friendship with God, or to be in Christ, or righteous, till his life be closed: for, he cannot be accounted so, till he be justified; and he is not justified, till these be imputed to him for Righteousnesse: Or, 3. that imputation must be a continued act, from the first closing with Christ till the end. But how can that be? For, 1. It is hard to conceive the act of the imputation of our faith to be continued, but more hard to conceive the imputation of Christs Righteousnesse to be a continuing act: for, Christs Righteousnesse, at the first, is perfect, and it is to be imputed to the Believer; if therefore one may be called a Believer, it is to be imputed to him instantly. 2. Imputation being a judiciall word and act, it supponeth an instant sentencing of such a righteousnesse to belong to such a person, as it were, and to be accepted for him: for, if he hath not perfect right, there is no legall imputation, (to say so;) but if it be perfect, then it is an instantaneous act. 3. If it be continued, then it is continued as if at first it were not a perfect imputation or perfectly imputed; But that were to say that it is not imputation: if it be continued as perfect, then it is supponed to be instantaneous, and past; and what was said for Justification, doth hold here. Indeed if the meaning be that the Gospel doth continue to impute Righteousnesse, even after Faith, till the Believer be in Heaven, and to account such a sinner just by vertue thereof, That is truth; But that speaketh the changed state of a sinner, upon the account of an imputation and justification already: so indeed, the word of the Gospel continueth still to pronounce Believers justified upon that account, and that imputation in its vertue never ceaseth; But it cannot be said that the Word doth continue to justifie, as justifying denoteth the changing of a persons state, from a state of enimitie to a state of friendship: even as an absolved Rebel, or Debtor, once pronounced free by vertue of such a persons intercession, or Cautioners payment, doth continue to be declared free, that is, his absolution continueth in force; but properly, the act of freedom, or absolving, doth not continue, but is instantaneous upon the production of such rights.
To shut up this, we may illustrate the way of Justification, which is more clearly expressed in the Gospel under these expressions, believe and thou shall be saved, by comparing it with the more obscure and typicall expressions used under the Law: for, it is certain the substance is the same; and what is our legall-righteousnesse, was theirs; and what was their evangelick-righteousnesse, is ours also. Now, the terms or expressions of the Old Testament run thus, Levit. 4. vers. 3, 4, &c. When a man sinneth, he shall bring his offering, &c. and he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him, &c. In which words there is an expresse condescending upon the Lords side to propose something as a righteousnesse for a sinner, which was to be accepted for him; yet, I suppose, no Christian will say, that it was the external sacrifice itself, that was to be accepted for such, nor that it was the act of the Faith of the offerer alone, that was so accepted: for then there needed no sacrifice, but it behoved to be the thing typified by that sacrifice, to wit, the Sacrifice of Christ, looked to, apprehended and ple…ded by the Faith of the offerer, that was so accepted. Yet, the external sacrifices in the Old, are as expresly said to be accepted for a sinners Justification, or as an atonement for him, as Faith is said to be accounted for righteousnesse in the New: and as it cannot be said, that by vertue of Christs satisfaction, or the Covenant with him, it was procured that such performances and sacrifices should be accepted of themselves, as the persons immediat evangelick-righteousnesse, though their ceremonial Law was their Gospel; So it cannot be said, that there is any such bargain concerning Faith in the New Testament; but that Christ apprehended by Faith, is the Righteousnesse both under the Old and New Testament: which is the thing we intend.