Justification Without Conditions, Chapter 7
CHAP. VII. Wherein the Question about the time of our Justification is distinctly stated; and these two Propositions [A man is justified before Faith] and [A man is justified by Faith] reconciled.
THat we may avoid mistakes, I shall briefly declare, (1) What we do understand by Justification? (2) What, by being justified in the sight of God? And (3) when we are justified in the sight of God? As touching the first of these, It would be but foreign, a needless expence of time, to enter upon a large discourse, concerning the signification of the word, and the difference between Justification and Sanctification. We all know, that Justification in general, is the making of one just and righteous: Now there are two ways, whereby a person is made or constituted righteous, viz. by Infusion, or by Imputation.
1. By Infusion, when the Habitual Qualities of Righteousness are wrought in a person, by any means whatsoever; and these habits are put forth in a universal and perfect Conformity to the rule of Righteousness: And thus no man was ever justified since the fall, for as the Apostle speaks, Rom. 3.10. There is none righteous, no not one; no man, whether regenerate or unregenerate, is righteous with Inherent Righteousness, neither his Internal Habits nor External Actions, are exactly commensurate to the rule of Righteousness; the Church acknowledgeth, that her righteousnesses (i. e. Her best, compleatest, and exactest Righteousness) were as filthy rags, Isa. 64.6. And the Apostle accounted his own Righteousness but loss and dung, in reference to his Justification, Phil. 3.8, 9.aIpsa justitia nostra ad examen justitiae divinae deducta, injustitia est, sordet in districtione judicis quod fulget in opinione operantis. Greg. l. 5. in 3. cap. Job.
2. By Imputation, or gracious Acceptation; as when God doth not account or charge a mans sins upon him, but accepts him as just and righteous, deals with him as a righteous person, or as if he had never sinned: This latter is that Justification which we are now treating of. God justifies a man, when he accounts and esteems him righteous.
§. 2. The next thing propounded was, What is meant by the sight of God? This phrase is variously used. (1) Sometimes it relates unto the thoughts or knowledge of God, as Heb. 4.13. All things are naked, and manifest in his sight. i. e. God hath a clear and distinct knowledge of all things whatsoever: And thus a man is justified in the sight of God, when God knows and esteems him to be just and righteous. (2) The sight of God relates more peculiarly to his Legal justice; for although in articulo providentiae, in the Doctrine of Divine Providence, Seeing and Knowing are all one, as Job 28.24. He looketh to the ends of the Earth, and seeth under the whole Heaven. i. e. He knows and takes notice of all things, both in Heaven and Earth; yet in articulo justificationis, in the Doctrine of Justification, they are constantly distinguished throughout the Scripture, and never promiscuously used the one for the other. God is never said, to cover, blot out, or wash away the sins of his people out of his knowledge, but out of his sight, Levit. 16.30. Psal. 32.2. and Rom. 4.2, 7. Psal. 51.9. God sees their sins, for whom his Law is not satisfied, Nehem. 4.5. *Jer. 18.23.In regard that his truth and justice doth oblige him to take notice of, and punish them for their sins. Again, He sees not their sins, for whom he hath received a full compensation; because it is contrary to justice to enter into judgement against a person, who either by himself, or surety, hath made satisfaction for his offence bQuod tegitur, non videtur, quod non vid tur, non imputa…ur; quod non impatatur, non pun…etu…i: Jeron. in Psal. 32. Vid. Aug. in Psal. 32. Si voluit tegere, noluit videre, &c. See Mr. Reynolds his Similitude, Sup c▪ 3. sect 6.. And in this respect God is said, not to see the sins of his people, which yet he knows to be in them; which doth not detract from his omnisciency, but exceedingly magnifies his Justice, and that perfect atonement which Christ hath made in their behalf; so that all, that are cloathed with the Innocency, Righteousness, and Satisfaction of Christ, they are justified in the sight of God. i. e. Divine Justice cannot charge them with any of their sins, nor inflict upon them the least of those punishments which their sins deserve; but contrariwise he beholds them, as persons perfectly righteous, and accordingly deals with them, as such, who have no sin at all in his sight▪ (3) A late Divine of singular worth cMr. Kendal against Goodw…n, cap. 4. p. 138., hath another Construction of this phrase, [In the sight of God,] who observes that the word [sight] though it be for the form active, yet for the substance of it, it is rather passive; and therefore it is not attributable to God, as it is to us, but in God it signifies his making of us to see; and we are said to be justified in his sight, when he makes it, as it were, evident to our sight, that we are justified. But with due respect to that learned man (whom I highly honor for his worthy Labors) I conceive this phrase must have some other meaning in this debate; for else, that distinction of Justification in foro Des, & in foro conscientiae, (which hath been made use of by all our Protestant Divines, and whereof there is great need in this present controversie,) would be but a meer Tautology; for though it be the same Justification, wherewith we are iustified in the sight of God, and in the Court of Conscience; yet the terms are not equipollent and convertible, but do admit of distinct considerations: though he that is justified in foro conscientiae, is also justified in foro Dei; yet every one that is justified in foro Dei, is not justified in foro conscientiae.
§. 3. Now according to these several Senses which are given of this forementioned phrase, it will be easie to resolve the third Query, concerning the time of our Justification, when we were justified in the sight of God? 1. If we take it in this last Construction, I shall grant, That we are not justified in the sight of God, before we believe: We do not know, nor can we plead the benefits and comforts of this Blessed Priviledge until we do believe; it is by Faith, that the Righteousness of God is revealed to us; and it is by his knowledge (notitia sui,) that Christ doth justifie us, Rom. 1.17. Isai. 53.11. 1 Pet. 3.21.or inables us to plead, not guilty, to all the Indictments and Menaces of the Law. But 2. if we refer it to the justice of God, (which I conceive to be the most proper and genuine use of it) we were justified in the sight of God, when Christ exhibited, and God accepted the full satisfaction in his Blood, for all our sins; that ransome of his set them,Gal. 3.13. 1 Joh. 1.7. Col. 1.22. Eph. 5.27. for whom he died, free from the Curse of the Law, cleansed them from all their sins, and presented them holy, blameless, and unreproveable in the sight of God; so that the eye of Divine Justice cannot behold in them the least spot of sin. This perfect cleansing, is the sole and immediate effect of the death of Christ, in regard that no other cause concurs therewith, in producing of it. 3. If we refer it to the knowledge of God, we were justified in his sight, when he willed or determined in himself, not to impute to us our sins, or to inflict those punishments upon us, which our sins deserve; but contrariwise to deal with us as righteous persons, having given us the Righteousness of his own Son. God doth certainly know whatsoever he wills: Now God having from all eternity, absolutely and immutably willed the Righteousness of his Son to all his Elect; he saw, or knew them to be righteous in his Righteousness, even when he willed it.
§. 4. For the clearer understanding of the Point in question, I shall give in my Judgement concerning it, as distinctly as I can, in three Propositions.
proposition 1 The first shall be this, That Justification is taken variously in the Scripture dFateamur ergo necesse est, justificationis nomen variè sumi, nisi velimus existimare Apostolos à se dissentire, & pugnantia enunciare, &c. Whit. Cont. 1. q. c. 9., but more especially, Pro volitione divina, & pro re volita, (as the Schools do speak.) (1) For the Will of God, not to punish, or impute sin unto his people; and (2) for the effect of Gods Will, to wit, His not punishing, or his setting of them free from the Curse of the Law. That Justification is put for the effect of Gods will, or the thing willed by that Internal Act, to wit, Our discharge from the Law, and deliverance from punishment, I suppose there is none will question; the onelyonly scruple that can arise, is, Whether the Will of God, not to punish, or charge sin upon a person, is, or may be called Justification? I confess, to the end that I might not offend the weak eFacile est, imo & utile ut taceatur aliquod verum propter incapaces. Aug. de persever. Sanct. c. 15., I have been sparing of calling this immanent act of God, by the name of Justification, and the rather, because some gross mistakes have sought for shelter under the wings of this expression. As (1) that absurd conceit, That Christ came not to satisfie the justice, but onelyonly to manifest the love of God; which yet hath not the least countenance from our Doctrine, seeing that notwithstanding the Will of God, not to punish his Elect, we say, That the Law must needs be satisfied for their sins, no less then for the sins of others. And (2) their notion, who upon this ground have asserted the Eternal Being of the Creature, whereunto they were driven, because they could not answer that Consequence, Justificatus est. Ergo Est; which holds not in terminis diminuent ibus, whether à priori, as Electus est. Ergo Est; or à posteriori, Mortuus est. Ergo Est. Yet I must profess, That I look upon Dr. Twisse fRemissio peccatorum si quid ditatem inspicias nihil aliud est, quàm punitionis negatio, aut volitionis puniendi negatio. Sit ergo peccata remittere nihil aliud, quàm nolle punire. A… hoc nolle punire, ut actus immanens in Deo, fui… ah aeterno. Vind. Grat. l. 1. p 2. sect. 25. & 1. in fol. p. 294.his judgement in this point, as most accurate, who placeth the very essence and quiddity of Justification in the Will of God not to punish. Mr. Kendal gSee Kendals Vind. c. 4. p. 134. & 145., though he makes Justification to be a declared sentence, or transient act of God, yet he grants, That Gods Will or Decree to remit our sins, carries in it a remission of them tan… amount; for who shall charge them on us, if God decree to remit them? And again, This Decree hath so much in it that looks so well, like unto Justification, that is may be called so without Blasphemy. But I see no inconvenience at all, but rather very much reason to adhere unto the Doctors definition, That Justification is the Will of God not to punish. 1. Because the definition which the Holy Ghost gives us of Justification, is most properly applied to this act of God. It is a certain rule, Definitum est, cui convenit definitio; that is Justification, whereunto the definition of Justification doth agree: The definition which the Psalmist, and from him the Apostle gives of Justification, is Gods non-imputing of sin, and his imputing of righteousness unto a person, Psal. 32.1, 2. Rom. 4.6, 8. Now when God willeth not to punish a person, he doth not impute sin to him. The original words (both in the Old and New Testament) whereby imputation is signified, do make it more clear; for both of them do signifie an act of the minde or will: foreign (which is used by the Psalmist) is properly, to think, repute, esteem, or account hVid. Pag…. Buxtorf., and the word foreign hath the same signification iVid. Scap. Lex. ab Arithmeticis desumitur, &c. Tar…ovius., it is usually applied to Accountants, who when they have cast up many sums, do set down at the foot, what they do amount unto: So when a man hath accounted with himself the loss and benefit, conveniencies, and inconveniencies that may accrue unto him, the result and issue of his deliberation, is significantly expressed by this word, it notes a stedfast purpose and resolution, Quae quasi rationibus subductis & explicatis conclusa est, it is opposed unto a doubtful and uncertain opinion. It notes either the purpose, or determination of one alone, or the consent and agreement of two between themselves, whereof Camerarius kComment. in Rom. 4.4.gives us an instance out of Zenophon. This word is fitly used to signifie this immanent act of God; for though he doth not purpose and resolve, in that manner as men do, by comparing things together; or by reasoning and concluding one thing out of another, yet are his purposes much more firm and immutable, Mal. 3.6. Jam. 1.17. Numb. 23.19. The Lord therefore did non-impute sin to his people, when he purposed in himself, not to deal with them according to their sins, when the Father and the Son agreed, upon that sure and everlasting Covenant, That his Elect should not bear the punishment, which their sins would deserve. The Remonstrants lIn Apol. p. 112. Nihil aliud est quàm volitio aut decretum, &c.do acknowledge, That non-imputation, or remission of sin, is an immanent act in God, Quam Deus in sua ipsius mente efficit. We are commanded to forgive one another, as God hath forgiven us; now we know that our forgiveness is principally an act of the heart, As when a man purposeth in himself, not to take revenge, he doth then forgive. But of this, we shall have occasion to speak more largely in our Answer to Mr. Woodbridges first Argument.
2. That which doth secure men from wrath, and whereby they are discharged and acquitted from their sins, is Justification; but by this immanent act of God, all the Elect are discharged and acquitted from their sins, and secured from wrath and destruction, Ergo. The Assumption onelyonly will need to be proved, which is abundantly confirmed (1) by those places which make mention of Gods unspeakable Grace and Love towards them, from everlasting: For what is the Love of God, but his velle dare bonum; his fixed and immutable Will to bestow upon them the greatest good that they are capable of? Now, when God set his love upon them, he said unto them, Live? Ezek. 16.6. This Will of God did secure them from death and destruction; it was a real discharge from condemnation, But (2) more plainly from the words of the Apostle, Rom. 8.33. Who shall lay any thing to the charge of Gods Elect. The Proposition is either a Universal Negative, No Elect person can be justly charged with sin; or a Universal Affirmative, All Elect persons are free from the charge of sin. Which way soever we take, it is evident, That the Proposition is Universal. Now if this priviledge did belong onelyonly to Elect Believers (as some mSee Burges of Justif. p. 186.would limit the Text) the Proposition were false; for though all true Believers are Elect persons, yet all the Elect are not Believers: It is as if one should say, Omne animal is rationale, and to excuse it, say, That by Omne animal, he meant omnis homo; and to prove the Expression Legitimate, should alledge that homo is often called animal, which is true, but very impertinent to prove, that omne animal may be put for omnis homo.
§. 5. All that I have yet seen alledged against this Member of the distinction, That Gods will not to punish, is not Justification, is of little moment.
It is objected, 1. That hereby Justification and Election are objection 1 confounded.
I answer, That it follows not,Answ. they may be both of them immanent, eternal Acts, and yet not confounded: For Election and Reprobation are eternal, immanent Acts, yet they are not confounded. Indeed, all different immanent acts, are but one simple act in God, in whose Decrees there is no Priority or Posteriority; seeing (as Hilary *De Trinit. l. 12.speaks) Omnia penès Deum aequabili aeternitatis infinitate consistunt. Yet in our consideration they receive sufficient distinction from their various Objects, and our various Applicat… on of them: And thus Election and Justification are distinguished. Election includes both the end, which is the glory of Gods Grace, and all the means from the beginning to the ending conducing thereunto. His will not to punish, includes precisely, and formally, onelyonly some part of the means.
2. It is objected, That Justification imports … change of the objection 2 persons state, to wit, Ab injusto ad justum, which cannot be attributed to the simple and unchangeable Decrees of God.
I answer, That if Justification be taken for the thing willed,Answ. viz. The delivery of a sinner from the curse of the Law, then there is a great change made thereby; he that was a childe of wrath by Nature, hath peace and reconciliation with God. But if we take it for the Will of God, not to punish, then we say, Justification doth not suppose any such change; as if God had first a will to punish his Elect, but afterwards he altered his will, to a will, not to punish them. The change therefore of a persons state ab injusto ad justum ariseth from the Law; and the consideration of man in reference thereunto; by whose sentence the Transgressor is unjust; but being considered at the tribunal of Grace, and cloathed with the Righteousness of Christ, he is just and righteous; which is not properly a different state before God, but a different consideration of one and the same person. God may be said at the same time to look upon a person, both as sinful, and as righteous; as sinful, in reference to his state by nature, and as righteous, in reference to his state by Grace: Now this change being but imputed, not inherent, it supposeth not the being of the Creature, much less any inherent difference in the state of the Creature; no more then electing love, makes any inherent present change: Though the state of the loved, and hated, are different in the minde of God, yet not in the persons themselves, till the different effects of love and hatred are put forth.
objection 3 3. Others have objected, That hereby we make void the death of Christ; for if Justification be an immanent act in God, it is Antecedent, not onelyonly to Faith, but to the merits of Christ; which is contrary to many Scriptures, that do ascribe our Justification unto his blood, as the meritorious cause.
Answ.To which I answer, That although Gods will not to punish, be Antecedent to the death of Christ; yet for all, we may be said to be justified in him, because the whole effect of that will, is by, and for the sake of Christ. As, though electing Love precede the consideration of Christ, John 3.16. yet are we said to be chosen in him, Eph. 1.4. because all the effects of that love, are given by, and through, and for him: Gods non-punishing of us, is the fruit of his death, yet his will, not to punish, is Antecedent thereunto.
objection 4 4. Others say, we may as well call his will to create, Creation; and his will to call, Calling; and to glorifie, Glorification; as his will to justifie, Justification.
Answ.We Answer. That there is not the same Reason for creating, calling, and glorifying; all which do import an Inherent change in the person created, called, glorified; which forgiveness doth not, it being perfect and compleat in the minde of God.
§. 6. These things being weighed in the ballances of an equal Judgment, I suppose the phrase would not sound so harsh, as it doth to many; however, were the thing it self granted, That there was in God from Everlasting, an absolute fixed and immutable will, never to deal with his people according to their sins, but to deal with them as righteous persons; this Controversie were ended. For (1) Gods non-imputation of sin, to his Elect, is not purely Negative; as the non-imputation of sin unto a Stone, or other Creatures, which are not capable of sinning; but Privative, being the non-imputation of sin, realiter futuri in esse, as the imputation of Righteousness, is, Justitiae realiter futurae in existentiâ: The difference between these, is as great, as between a mans will, not to require that debt, that shall, or is about to be contracted, and his will not to require any thing of one, that never did, nor will ow him any thing. (2) This non-imputation of sin, is actual, though the sin, not to be imputed, be not in actual being; in like manner, the imputation of Righteousness, is actual, though the Righteousness to be imputed, is not actual: Man whose thoughts arise de novo, doth non-impute, usually, after the commission of a fault; but for God (who is without any shadow of change and turning) so to do, is absolutely impossible; for as much as there cannot arise any new will, or new thought in the heart of God nSee Kendals Vind. p. 134., (3) This act of justifying is compleat in it self, for God by his eternal and unchangeable Will, not imputing sin to his Elect, none can impute it; and he in like manner imputing Righteousness, none can hinder it. Neither doth this render the death of Christ useless, which is necessary by the Ordinance of God, as a meritorious cause of all the effects of this Justification; even as the eternal Love of God, is compleat in it self, but yet is Christ the meritorious cause of all the effects of it, Eph. 1.3, 4. And therefore we say.
§. 7. 2. That if Justification be taken (as most commonly it proposition 2 is) not for the Will of God, but for the thing willed by this immanent act of his, to wit, Our discharge from the Law, and deliverance from punishment; so it hath for its adequate cause and principle, the death and satisfaction of Jesus Christ. Though there be no cause of the former out of God himself oNihil movet voluntatem Dei nisi bonitas sua. Aquin. 1. p. q. 19. a. 2. ad 2. & art. 5. in c.(for the merits of Christ do not move God, to will, not to punish, or impute sin unto us) yet is Christ the meritorious cause of the latter. It is from the vertue of his Sacrifice, that the obligation of the Law is made void, and the punishments therein threatned, do not fall upon us. By his death he obtained in behalf of all the Elect, not a remote, possible, or conditional reconciliation, but an actual, absolute, and immediate reconciliation, as shall be proved anon pCap. 14.. And in this respect, all that were given unto Christ by the Father, may be said to be justified at his death, not onelyonly virtually, but formally; for the discharge of a debt, is formally the discharge of the debtor. Their discharge from the Law was not to be sub termino, or in Diem, but present and immediate, it being impossible that a debt should be discharged, and due at the same time. We acknowledge, That the effects of this discharge from the Law, may be said to be sub termino, or in Diem: As for instance, from that full satisfaction and perfect Righteousness, which Christ hath performed, there arise these two things. One is, The non-execution of the desert of sin (which we continually commit) upon us: That whereas the Reprobate sin and upon their sin, the curse, with all the evils included in it, is upon them: The Elect likewise sinning, yet for Christs sake, the curse, or evil of suffering, is not inflicted upon them; which non-punishing quoad effectum, is forgiving, and not imputing sin: And in this sense, God is frequently said to forgive, when he doth not inflict punishment; and in this sense also, he is said often to forgive. The other is, The imputation of Righteousness, in the effects of it, whereby the effects of a true and perfect Righteousness come upon the people of God; to wit, All good things, both for this life, and that which is to come; yea, those things which seem to be evil, and hurtful (as their falls and afflictions,) are ordered by the over-ruling hand of a wise and powerful Providence, to work together for good unto them. These effects are immediate, in respect of causality, though not of time; for though God doth not presently bestow them, but as he sees fit, both for his own glory, and for their good; yet do they immediately slow from the merit of Christ, in regard there is no other meritorious cause, that intervenes and concurs therewith, in procuring of them. Notwithstanding we say, That our discharge from the Law must needs be immediate, and present, with the price or satisfaction that was paid for it, in regard, That it implies a contradiction, a debt should be paid, and discharged, and yet justly chargable. But of this we shall have occasion to speak more hereafter.
§. 8. 3. Justification is taken for the declared sentence of absolution proposition 3 and forgiveness: And thus God is said to justifie men, when he reveals, and makes known to them his Grace and Kindness within himself. And in this sense do most of our Divines take Justification, defining it, The declared sence of absolution ▪ and not improperly: For in Scripture phrase, (as was noted before *Cap. 5. sect. 4.) things are then said to be, when they are declared, and manifested qNon esse & non apparere, aequiparantur injure.; the declaring of things, is expressed in such wise, as if it made them to be; whereof many instances might be given; a very plain one there is, Gen. 41.13. Pharaohs cheif Butler, speaking of Josephs interpretation, Me (says he) he restored, and him, i. e. the Baker, he hanged; whereas he did but declare these successes unto them. So God is said to justifie his people, when he manifests and reveals to them: that mercy and forgiveness, which before was hidden in his own heart, to wit, that he doth not impute their sins, but contrariwise, doth impute Righteousness unto them.
Now the Lord at sundry times, and divers ways hath, and doth declare, and manifest this precious Grace unto his people; (1) More Generally, towards all his Elect; and (2) more Particularly, to individuals, or numerical persons. The former is done, (1) in the Word of God; and (2) in his Works and Actions.
§. 9. First, God hath declared his immutable Will, not to impute sin to his people, in his Word: The Gospel, or New Covevant (being an absolute promise, as we shall shew anon,) may be fitly termed a Declarative Sentence of Absolution unto all the Elect, to whom alone it doth belong; the publication of the New Covenant is their Justification. For which cause Maccovius rDisp. 17. n. 22.makes Justification to Commence from the first promise, which was pronounced before the curse: So that if Adam had not been a publick person, including both the Elect and Reprobate, there had been no curse at all pronounced, save onelyonly upon the Serpent, or Satan; in reference to this promise it was, that the Apostle saith, The Grace of God, 2 Tim. 1.9. and eternal life, Tit. 1.2. was given to us, foreign, which doth not signifie eternity, (as our Translators carry it) but the beginning of time; it is of the same latitude with foreign 2 Thes. 2.13. some learned men sVid. Mead in Apoc. 14.6. Twi…. Vind. grat. l. 1. p. 1. c. 5.have observed, that the phrase is most properly rendered ante tempora secularia, i. e. ante multa secula, vel sub initio seculorum, to wit, in that famous promise of the womans seed, Gen. 3.15. Now what was that Grace, and Life, which was given us in the beginning of times, but the Grace of Free Justification, whereby we are made to stand just and righteous in the sight of God? This Grace was revealed more clearly and distinctly in after ages, it shined brighter and brighter, till the day spring from on high did visit us *Luke. 1.78.. Whose coming made it perfect day, in comparison whereof former times were obscure darkness, Joh. 3.19. Eph. 3.5. 2 Cor. 3.18, &c. And therefore Grace and Life is peculiarly ascribed to the times of the New Testament, or the clear exhibition of the New Covenant at the coming of Jesus Christ, 2 Tim. 1.10. And the Gospel is said to cleanse and sanctifie men (i. e. to justifie them, or to purge them from an evil Conscience) John 15.3. & 17.17.
§. 10. Secondly, God hath declared his gracious sentence of non-imputing sin, and imputing Righteousness unto his people in his Works and Actions, both towards Christ, and towards themselves: In his actions, or dealing with Jesus Christ, two ways. (1) In charging or transacting all their sins and iniquities upon him, Isai. 53.6. 2 Cor. 5.21. 1 Pet. 2.24. The Lord thereby declared his will and purpose, not to charge sin upon them, for whom Christ interposed himself a surety: His imputing of our sins to Christ, was formally the non-imputing of them to us; Gods accounting of them unto him, was a discounting of them unto us; for they could not be accounted, or charged upon both, without a manifest contradiction in the thing it self, and in the justice of God; as it is, that a debt should be wholly accounted to, and discharged by the surety, and yet the same debt afterward be justly accounted to, and charged upon him that first contracted it. I confess, a debt may be charged both upon the Principal and Surety, before it be discharged, though afterwards to neither: But the case was not so, between Christ and us; God did not take his Elect, and Christ joyntly to make satisfaction; or him, upon our failing; or us, upon his; but transacted the whole debt upon him alone. Now, I say, the Lord laying our iniquities, in such a manner upon Christ, singly, absolutely, and irrevocably, he plainly declared thereby, that it was his will, never to lay them to our charge.
(2) In that publick discharge or acquittance, which he gave unto Christ at his Resurrection; the Lord by raising him from the dead, and (as it were) setting him free out of prison, openly declared, That he had received full satisfaction, for all those sins which Christ as a surety had taken upon him, viz. For all the sins of all the Elect. And for this reason (as an eminent Divine observes tDr. Reyn. on Psal. 110. pag. 524.) the Lord sent an Angel to remove the stone from the mouth of the Sepulcher, not to supply any want of power in Christ, who could himself have rouled it away with one of his fingers; but as a Judge, when the Law is satisfied, sendeth an Officer to set open the prison unto him, who hath made that satisfaction: So the Father, to testifie, that his Justice was fully satisfied, with the price which his Son had paid, sent an Officer of Heaven to open the prison doors, and to set him free. Christs Resurrection was a solemn judicial act, whereby God the Supream Judge justified both him and us vSee Cap. 3. sect. 4. Mr. Th. Goodwins Christ set forth sect. 3. c. 5., (1) Him, from all those sins which he had undertaken, whereunto our Divines do apply these following Scriptures. Isai. 50.8, 9. 1 Tim. 3.16. Acts 13.35. Heb. 9.21. (2) Us, from our own sins. The Resurrection of Christ, was (as Mr. Parker says well) an actual Justification, of all them, for whom he became a Surety; for (1) he was not justified from any sins of his own, being in himself just and innocent, but from those sins which were charged upon him in his death, which (saith the Prophet) were the iniquities of us all, Isa. 53.6. If a debt be discharged, it cannot without manifest injustice be charged again; the discharge of the Surety, is the discharge of the Principal. God by acquitting Christ from the guilt of our sins, did also fully acquit us from the same. (2) Christ in his Death and Resurrection was a common person; as in his death he was condemned for our sins, so in his Resurrection he was justified from our sins: All the Elect were justified in his Justification; there is the same reason for their Justification in Christ, as there is for the Condemnation of mankinde in Adam. Therefore (sayes the Apostle, Rom. 5.18.) us by the offence of one, judgement came upon all men to condemnation; even so (or in like manner) by the Righteousness of one (Man, Christ) the Free-gift came upon all men, (viz. All in Christ) unto Justification of Life.
§. 11. Besides the General Declaration of Forgiveness, unto all the Elect, this Gracious Sentence, is also declared to particular persons.
1. Externally, in foro Ecclesiae, by the Sacrament of Baptism, the Minister of Christ, standing in his stead *2 Cor. 5.20., by Dipping or Pouring water upon a person, doth in his Name, or by his Authority, declare and publish the washing away of his sins by the Blood of Christ: The principal thing which Baptism holds forth, is our Justification; it was ordained for the remission of sins, Luke 3.3. and Acts 2.38. not to obtain, or procure this benefit ex opere operato, but to declare, and obsignate unto men, their interest therein. In Rom. 6.3, 4, 5. we are said to be buried with Christ in Baptism, and to be implanted thereby into the similitude of his Death and Resurrection. The meaning is, That our Communion in the benefits of both, is hereby ratified and confirmed to us. Upon this ground, I conceive it was, That in the old Liturgy, persons baptised, are said, to be regenerated, or born again yChristus Justificationem dicit esse regenerationem, Melancth. in Joh. 3., i. e. Translated into a new state, viz. From the old Adam, into the new Adam; From the power of darkness, to the Kingdom of Jesus Christ, Col. 1.13. Which Baptism doth not effect, but declare and seal; it having no other cause, but the Grace of God, and the Merits of Christ, Tit. 3.5. 1 Pet. 3.21. 1 John 1.7. The late Assembly in their Directory say as much, viz. That Baptism is a Seal of the Covenant of Grace, of our ingrafting into Christ, of our union with him, of our remission of sins, &c. It is strange to me, That they who say Baptism is a Seal of our Justification, and hold that Infants (who have not Faith) ought to be baptised, should deny, that Justification precedes Faith. Now though this Declarative Sentence be but ministerial, and meerly of order (like the power of loosing, John 20.23, applied to Hypocrites) to the greatest part of them that are baptised, whether they be Infants, or adulti; yet to all the Elect (to whom the effects of the Covenant and Seals, do onelyonly really belong zSacramenta in solis electis efficiunt quod sigurant. Aug. Communis est Baptismus omnibus baptizatis, sed non virtus Baptismi. Lombard. l. 4. dist. 1. a. 6.) it is real and absolute. It is no other then the Sentence of God himself, declaring his non-imputation of sin unto them, and their deliverance from death by Jesus Christ aSee Diod. on Acts ….38..
§. 12. 2. Internally, in foro Conscientiae, at their effectual Vocation, when the Lord by the Preaching of the Gospel, doth powerfully perswade their hearts to believe in Christ; for the Elect themselves, before Faith, have no knowledge or comfort, either of Gods gracious volitions towards them, or of Christs undertakings and purchases in their behalf: In which respect, they are said to be without Christ, and without God in the world, Eph. 2.12. and Gal. 4.1. They are compared to an Heir under age, who differs nothing from a Servant, though he be the Lord of all: By Faith we come to see that everlasting love, wherewith we were loved; and that plenteous Redemption which Christ hath wrought for us; for which cause, Faith is called The evidence of things not seen, Heb. 11.1. And God is said thereby to reveal his Righteousness from Heaven to us, Rom. 1.17. And to reveal his Son in us, Gal. 1.16. Now in this sence men are said to be justified by the act of Faith, in regard Faith is the medium or Instrument, whereby the Sentence of Forgiveness is terminated in their Consciences; which is daily made more plain, and legible, by the operation of the Spirit bAmos Mod. l. 1. c 27. sect. 9., sealing, and witnessing unto them their peace and reconciliation with God *Eph. 1.13. & 4.30. Rom. 8.16.5.5.. Whereas unbelievers look on God as their enemy, and consequently all their life time are held in bondage through the fear of wrath. A true Believer hath peace, liberty, and boldness towards God; he looks upon all the Promises, as his own inheritance; interprets the Providences of God (even those which Reason would construe in another sence) to be Fruits of Love, and not of Wrath.
§. 12. Now because this Declarative Sentence, by Faith is like the name written in the White Stone, Revel. 2.17. Which no man knoweth, saving he that hath it: Many whom the Lord doth justifie, are accounted by the world to be but Hypocrites; others again are justified of men, who are not justified in the sight of God *Luke 16.15.; the Lord therefore hath another way of justifying his people, to wit, In foro mundi, when he shall publickly, and in the hearing of the whole world, pronounce that gracious sentence, Come ye blessed of my Father, &c. Matth. 25.34. Whereunto some have referred those words of the Apostle, Acts 3.19. Repent, and be converted, that your sins may be blotted out, when the times of refreshing shall come, from the presence of the Lord. But who so pleaseth to consult with Erasmus, Beza, and Ludovicus de Dieu upon the place, shall finde there is a great mistake in our English Translators, and that no such thing was intended there by the Holy Ghost: I grant, that the sins of the Elect may be said to be then blotted out, not that the remission of their sins shall be put off, or is not compleat, till the last day, and till they have performed all the conditions required of them, but because this gracious sentence shall be then publickly declared cDiod. in loc., and shall bring forth its Eternal Effect of Life and Glory: And in this sence, I conceive, those Scriptures may be understood, which speak of our Justification, as a future thing, as Rom. 3.30. & 2.13, &c.
§. 13. Now though we have ascribed Justification unto several times or periods, yet do we not make many Justifications: Declared Justification (whether it be in foro Ecclesiae, in foro Conscientiae, or in foro mundi) is not another, from that in the minde of God, but the same variously revealed; as an Acquittance in the heart of the Creditor, and in a Paper; a pardon in the heart of a Prince, and inrolled; is one and the same; this manifested, and the other secret; and though there are never so many Copies written forth in several hands, they do not make many Acquittances, or many Pardons, being but the Transcripts of one Original: So though God doth at sundry times, and in divers manners declare his well-pleasedness towards his people; yet is their Justification but one and the same, which is perfect and compleat at once, being his fixed, and immutable will, not to deal with them according to their sins, but as Just and Righteous Persons. By that which hath been said, it doth appear in what sence we assert, The Justification of Gods Elect, before they believe: Now what little weight there is in those Objections, which are commonly brought against this Assertion, will be more manifest when we have examined Mr. Woodbridges Treatise. Whose first quarrel against us, is, for that, (as he conceives) we give too little unto Faith, P. 2. But as it is no disparagement to the Blood of Christ, that it doth not move, and incline God to love us, or to will not to punish us; so it is no disparagement to Faith, to say, That it doth not concur with the Blood of Christ in obtaining our Justification; but that by apprehending the Gospel, it reveals and evidenceth to us that Justification which we have in Christ, the proof whereof, is the task of the next Chapter; wherein I doubt not, but I shall be able, through the help of God, to put by, all those wretched consequences which Mr. W. hath endeavored to father upon this Position, That Faith serves to evidence to us our Justification.