Pacification Touching the Doctrinal Dissent, Part 3
PART III
IN the Point of Juſtification Mr. W. made this grant, and preſuming upon it in this Paper, he tells me, I have truly repreſented his words, to wit, that Beſides the Effects being made ours, the very Righteouſneſs of Chriſt is imputed to Believers, though I told him, (Mid. way of Juſt. p. 56.) that this (as far as I can ſee) is to boggle, and yield our Cauſe to his Adverſaries. It is in vain really (if it be not ſinful daubing to be bewailed in the conſequence of it) for Mr. W. to argue againſt Chriſt's Suretiſhip, and Commutation of Perſons in the ill ſenſe, which he intends only to confute, when that ill ſenſe, and all that the Antinomian ſays beſides depends on this Suppoſition, that Chriſt's Righteouſneſs is made ours more, or otherwiſe, than in the Effects. For my part therefore, I do plainly here, as plainly before, ſay, that if our Divines will have any other Imputation of Chriſt's Righteouſneſs than quoad fructus & effectus, they muſt for me have none at all. For when the Phraſe, of the Imputation of Chriſt's Righteouſneſs, is not once found in Scripture, it muſt be gratis allowed them; and if they will not accept this, I can allow no more.
To open my ſelf, The common Opinion of Proteſtants is, that we are Juſtified by the Imputation of Chriſt's Righteouſneſs, and that this Righteouſneſs is imputed ſo, as God does reckon Chriſt's Righteouſneſs for ours, that it may anſwer the Law of Works, according to which they conceive we are to be Juſtified. As the Scripture ſays Faith is imputed for Righteouſneſs, ſo do they think Chriſt's Righteouſneſs is: For they underſtand Faith Objectivé in ſenſu correlativo, for Chriſt's Righteouſneſs received by Faith: When the Scripture ſays no where that his Righteouſneſs is imputed (as I noted but now,) and much leſs that it is imputed for Righteouſneſs, there being no good Senſe thereof which is like to hold.
Of theſe Divines, ſome and the moſt do underſtand by Chriſt's Righteouſneſs, the Righteouſneſs of his Life and Death, his Active and Paſſive Obedience both. God does reckon us (ſay they) to have ſuffered the Penalty of the Law in his Death, and ſo we are free from Condemnation: And being Recti in curia, there is required father a Righteouſneſs of perfect Obedience to this Law for a Right to Heaven, and ſo his Active Obedience is imputed alſo.
Others being convinced of a manifeſt Inconſiſtency here (ſeeing if the Active Obedience of Chriſt be imputed to us, which is to reckon us, that we have neither omitted any Duty, nor committed any Sin, there needs no Imputation of his Sufferings,) they maintain that Chriſt's Active Obedience was Juſtitia Perſonae, a Righteouſneſs neceſſary to himſelf as a Man to fulfil: But his Paſſive (ſeeing he was Sinleſs) was, and muſt be for us only, and in our ſtead, and that is the Juſtitia meriti which is imputed to Sinners for their Juſtification. It is the choiceſt of our Proteſtant Divines beyond Sea, next Luther and Calvin, that go this way.
But there have been ſome more pondering Thoughts on this Doctrine of Imputation, by ſuch as apprehend, that as the Righteouſneſs of Chriſt being an Accident inhering in him as its proper Subject, and incapable to be in us alſo, ſo neither can it be in ſe imputed to us, or reckoned ſo as ours, whether it be the Righteouſneſs of his Life or Death. To be accounted of God to be as Righteous as Chriſt himſelf, is too hard of Digeſtion, and therefore they will allow an Imputation, but underſtand it ſenſibly, that Chriſt's Righteouſneſs is indeed imputed to Believers, but not in ſe as ours in it ſelf, but ſo as to be ours only in the Fruits and Effects. Thus that maſterfully learned Man Forbs in his Modeſtae queſtiones, and ſome others: Which giving Mr. Baxter the Notion, he hath ſo cultivated it, delivering his Judgment that way, and that in ſo many Books, and ſo largely, as it is hard for any to gainſay, or to ſay that he does fully comprehend him.
He hath prudently uſed Bradſhaw as to the making up Chriſt's Satisfaction of both Obediences Active and Paſſive, according to that Mediatorial Covenant (as we ſpeak of it) between his Father and him. For this was the Father's Pleaſure or Mediatorial Command (This Commandment I received of my Father) that he ſhould repair the Honour of his broken Law, and anſwer the ends of it, by a perfect obeying of it, and ſuffering for Man's Sin againſt it, and thereby Merit to all Mankind (it being done in their behalf) a Right to Pardon and Salvation, or to Impunity and Life; which yet is to be given them upon ſuch Terms as ſhould pleaſe him and the Redeemer; for ſo long as it was not the Perſons themſelves that obeyed and ſuffered, but another in their ſtead, (and that by way of Satisfaction not ſtrict Payment,) the Benefit of that Obedience and Suffering might be diſpoſed at their Will. Now this Right to Impunity and Life obtained, is given or granted in an Act of Grace, declared in the Goſpel, which runs thus, that whoſoever he be that Believes, Repents, and lives ſincerely according to it, ſhall be pardoned and ſaved.
Even as in an Act of Pardon by Parliament, a Man hath committed Treaſon or the like, the Treaſon is ſtill by the Law Death, but upon ſuch an Act paſſing, thoſe Perſons that are guilty are pardoned, if qualified according to the Act: In like manner that Man who performs this Goſpel-Condition, hath this Right by vertue of this Act, Law (or Covenant) of Grace, Grant, Deed of Gift, Will of Chriſt, Teſtament, or Goſpel. The Righteouſneſs of Chriſt is the Meritorious Cauſe of it, and this Act of Grace, the Inſtrument of Donation, or Law-title.
Here then we ſee is a Righteouſneſs Evangelical that we have and muſt have, and here is a Right to Impunity and Life (which you may if you will call a Righteouſneſs too) that we have alſo: But the Righteouſneſs of Chriſt we have here only in the Effect. As in the common inſtance, I have a Friend made Slave in Algiers, I give a 100 l. for his Ranſom, he never has, nor ſees the 100 l. but the Money is his in the Liberty he poſſeſſeth.
Note, When the former ſort of Divines mentioned ſay, that by the Imputation of Chriſt's Death to us, we become recti in Curia, and there muſt be then a Righteouſneſs of his Life imputed farther, to entitle us to Heaven, they underſtand ſtill that it is by the Law of Works that we are to be tried and judged: But let all underſtand aright (as before) that it is by the Law of Grace, and ſuppoſing then we were thereby recti in curia, that Righteouſneſs required farther unto this Title, muſt be the Righteouſneſs of that Law we are judged by, to wit, our Evangelical Righteouſneſs only, which is accepted unto Life (or made the Condition) inſtead of that of the Law, upon the account of this Righteouſneſs of Chriſt Jeſus.
We muſt diſtinguiſh here, to avoid Prejudice, (and leaſt the tender be offended.) There is the Duty, and the Condition of this Law, the Law of Grace, the Law of Chriſt, or the Goſpel, by which we are to be judged. God hath conſtituted the Duty, the Condition, the Reward, the Penalty of it. There are few of our Miniſters, and much leſs of our People, are ſenſible of the Advantage this Doctrine brings us, and the Soundneſs of it. No Man we muſt know does perform the Duty, but every Man muſt perform the Condition, or he cannot be ſaved. This Condition (as obtained for the World) is the grand Benefit of Chriſt's Purchaſe, or main Fruit of his Death, and is accepted when performed, only through him. It is not for my Works or Merits, ſayeſt thou, that my Perſon is accepted, but for Chriſt's Righteouſneſs, and in this alone is my Comfort. And I ſay, it is not for the Works ſake, or Merit of any thing, or all we do, but for Chriſt's ſake, that the Condition is accepted; and it is in this is my Comfort: In this it is that we have, or can have, any grounded Suſtentation. To ſay thou art Juſtified by Chriſt's Righteouſneſs, when yet thou muſt acknowledge his Righteouſneſs is none of thine, unleſs thou haſt performed the Condition, What empty Comfort is that? But to ſay that through Chriſt's Merits and Righteouſneſs, this it ſelf that I do, is the Condition; here is Comfort indeed. That what we are enabled by his Grace (I ſay) to do, how little ſoever, if ſincerely done (if it be but the Grain of Muſtard-ſeed in a hungring and thirſting after Righteouſneſs,) ſhall be accepted unto Life (that is, be that Condition) upon account of what Chriſt hath done for us, this I ſay is ſolid Conſolation. Thou ſaiſt, when I look on my Works my Heart ſinks, I am not ſure I am Sincere, but in the Righteouſneſs of Chriſt I am ſafe. I ſay this is certain, If thou art not Sincere, thou art not Safe: And when I doubt whether I am or not, I can have no Support but in this, that I hope I am, I truſt I am; and that it is upon the Satisfaction and Merit of Chriſt, that Faith, that Hope does depend. For, that there is any Condition at all, that the Condition is ſuch, that what I do ſhall be accepted as the Condition performed, it muſt all be put upon the account of Chriſt's Performance, or Merit, in our behalf; and his Merit is ſufficient, however imperfect be our Duty, for its Acceptance with God. When then upon a Senſe of my Deficiency, inſtead of ſinking, I grow bolder in my reliance on Chriſt's Merits, and God's Mercy, I do not preſume on my ſelf, but I magnifie his Grace, and the higher I raiſe my Faith thereupon (provided I live not willingly in any Conſcience-waſting Sin) the more Glory (am I humbly perſwaded) do I give my gracious Saviour, and good God. Thou Man, haſt the Comfort to apply to thy ſelf Chriſt's Merits, if thou haſt performed the Condition: But I have the Comfort to apply Chriſt's Merits to the Condition, which makes his Yoke eaſie and burden light, as to the Performance; and my very Deſires and weakeſt Endeavours to find Acceptance.
When I read ſuch Prayers of David, that God would not enter into Judgment with him, that he would not be extream to mark what he had done amiſs, for then he could not abide it, and that yet he will have God to ſearch him, and try his Reins and Heart, and the like, I cannot but be convinced, that in the Acceptance of ſuch an imperfect Righteouſneſs as he accounted his was, through God's meer gracious Condeſcention, Mercy and Forgiveneſs to him, he placed his*That there is a Righteouſneſs ſet forth in the Goſpel, as another Righteouſneſs than that of the Law, by which we are to be juſtified, is ſignally affirmed, Rom. 1.17. Rom. 3.21, 23. Now is the Righteouſneſs of God revealed. The doing what the Law requires, and nothing leſs, is Righteouſneſs, the Righteouſneſs of Man I will call it. If any one did that, it would and muſt juſtifie him. The Doers of the Law before God are juſtified, Rom. 2.13. The Apoſtle ſtill ſo accounts (which we muſt know) and tells us thereupon, that no Man, Jew or Gentile, does it, but that all fall ſhort thereof, in his three firſt Chapters to the Romans, and conſequently by their Works cannot be juſtified. Upon this ground is it, that he oppoſes Grace and Works ſo often as he does in the buſineſs of Juſtification. By Grace are ye ſaved, not of Works, Eph. 2.8, 9. Who hath ſaved us, not according to our Works, but his Grace, 1 Tim. 1.9. If by Grace then not of Works, Rom. 11.6. Not by Works of Righteouſneſs which we have done, but according to his Mercy he ſaved us, and yet by Regeneration (it follows) and renewing of the Holy Ghoſt, Tit. 3.5. How is that? Are we ſaved by (at leaſt not without) Works wrought in us by the Spirit or Grace which regenerates us, and yet, Not of Works? Again, Not of Works, leaſt any Man ſhould boaſt (Eph. 2.9, 10.) yet it follows, we are created in Chriſt Jeſus to good Works. To anſwer this, St. Auſtine, and from him the Schools, diſtinguiſh of Opera Naturae, and Opera Gratiae. We are not ſaved by Works, or according to Works done in our own ſtrength, but by Works done by Grace. But is this the Apoſtles meaning? No, I have ſhewn in my Book of Juſtification, that one thing of three wherein Auſtine was out, and hath miſlead the Schools, is this Notion of Grace. By grace he underſtands ſtill this inherent Grace, or Operation of God's Spirit in us, when Paul underſtands it of that without us, his Favour, or Condeſcention to us. Not of Works but of Grace, is all one, as not of Deſert but of Favour only. Grace is Mercy without, or contrary to Merit. Now when the Papiſt receives the Solution mentioned, the Proteſtant generally will have all Works, though of the Regneerate, to be but Rags, and Chriſt's Righteouſneſs alone to ſave us. But they are both out, for Paul's meaning is plainer than they think. Not by Works of Righteouſneſs we have done. The Righteouſneſs which the Jew hath done, is living according to the Law of Moſes: The Righteouſneſs which the Gentile hath done, is his living according to the Law of Nature. There is neither one or the other that fulfil that Righteouſneſs as anſwers God's Law, ſo as it ſhould be able to ſave him, and therefore it is of Grace or Mercy, that any are ſaved. By this Key muſt that hard Text alſo be opened, Rom. 9.16. So then it is not of him that willeth, nor of him that runneth, but of God that ſheweth Mercy. What? Is there any that find Mercy, or are ſaved, but they that will and run? I anſwer No, but there is none of them that will and run, do will and run ſo as would ſave them, if God did not pardon their Failings, and accept their Endeavours through the Merits of Chriſt. The meaning is, that ſeeing no Man hath thoſe Works the Law requires to Salvation, it is of Grace or of Mercy, that we are accepted to Life on Another Condition. Well now, it being of Grace that we are Saved or Juſtified in oppoſition to Work's, and it being neceſſary that thoſe Works be underſtood of ſuch as the Law requires to Juſtifie us, that is, Perfect Works, Meritorious Works, which if we had, we might boaſt, and expect the Reward as of Debt; and the reaſon why we are not juſtified by Works, being becauſe we have them not, it follows, that there is another Righteouſneſs which is to be had, ſhort of that the Law requires to Juſtification, not Perfect, not Meritorious, not ſuch as would make the Reward due of Juſtice, but ſuch as needs Grace for the Acceptance, (Therefore it is of Faith that it might be of Grace,) and that I ſay which we muſt have; for God cannot account a Man Righteous (which is to juſtifie him) that is not Righteous, his Judgment being according to Truth. And what Righteouſneſs then is that a Man muſt have, and be found in, but that we call our Evangelical Righteouſneſs, the Righteouſneſs of Faith? The Juſt ſhall live by Faith. Note it, he is Juſt, Righteous, that lives, or is Juſtified: But how Righteous? Not according to the Law, but the Goſpel. Hence is the Goſpel called the Miniſtration of Righteouſneſs: Hence do we read of a Righteouſneſs brought in by the Meſſiah ſlain in Daniel: Hence that we are choſen in Chriſt to be Holy, That he hath redeemed us from Iniquity, That the end (or one end) of his Death or Redemption is to make us Righteous, as our Divines ſtill ſay, but I never found any ſatisfactory account of it by them. The matter in ſhort is (you may ſee it fuller in my mentioned Book, p. 43.) that by Chriſt's Death a Law of Grace is obtained, upon which our Faith and Repentance is accepted to Life, or imputed for Righteouſneſs, or we made Righteous ſo, when by the Law of Works there is none, no not one Righteous, or ever could be, in the World. Hence is this Righteouſneſs called the Righteouſneſs of God, as being ordained and accepted by him, inſtead of (that I even now called) the Righteouſneſs of Man: And which is of God by Faith, inſtead of ſuch Works which the Law required to Juſtification. Hence laſtly are we ſaid to be Juſtified by Faith, the moſt ſingle and plain reaſon whereof is, becauſe that Faith to a true Believer, is imputed for Righteouſneſs, (Rom. 4.22, 23, 24.) And Faith is ſaid to be imputed to him for Righteouſneſs, becauſe God does account ſuch a one Righteous, and deals with him as ſuch, in freeing him from Puniſhment, and accepting him to Salvation, through the Death and Obedience of our Redeemer. Juſtification; in which ſenſe alſo he calls him the God of his Righteouſneſs: When as for any acceptance of him through the Righteouſneſs of the Meſſiah to come, a Righteouſneſs without him made his by Faith, which could abide God's diſtrict Juſtice, I find not the Footſtep of one ſuch Thought. To rely therefore (I will ſay) on Chriſt's Righteouſneſs as ours, without regard to any thing within, or without regard to the Condition, is ſelf-deceiving: But to rely on God's Mercy, and on Chriſt's Merits, for acceptance of what we do, and Pardon for the Failings, is Subſtantial Religion; and of Juſtification by Faith in Chriſt's Blood, a good Expoſition.
I have now ſomething more to be farther pondered on this Point. The chief is, That what I have ſaid before about the Commutation of Perſons, that it is to be held in regard to the Impetration, not Application of our Redemption, I would offer over again likewiſe, in regard to the Imputation of Chriſt's Righteouſneſs. I have ſaid, and ſay it over, that this Phraſe is not found in Scripture, but I will acknowledge the thing in the true ſenſe of it, which is this. Chriſt Jeſus did really obey the Law, and ſuffer its Penalty for us, which is, in our place or ſtead. To do a thing now in my ſtead, is for another to do it, ſo as to ſave me the doing it. Chriſt's Suffering and Obeying, was to ſave us that Suffering and Obeying. No, ſays Mr. W. ſomewhere, Christ ſuffered indeed in our ſtead, that we might not ſuffer, but not obeyed that we might not obey. But if Chriſt obeyed not that we might not obey, he obeyed not in our ſtead. How is it then? Why Chriſt obeyed the Law, as the perfect Obedience thereof required was the Condition of Life, and by his obeying it thus, he hath freed us from being under that Condition, that is, from ſo obeying it (as by his Suffering we are freed from enduring the Curſe:) Not by a Ceſſation of the Duty, or Sanction (Premiant or Penal) of the Law of Works; but by the Acceſſion of the Law of Grace, becauſe the Sanction of that Law is remedied by this, both being in Chriſt's hands, neither abrogating the other. To be freed from the Obligation of perfect Obedience, as the Condition of Life does import, or is all one as, or with, to be freed from the Commination of Death upon the leaſt failing thereof; ſo that the Promiſory part of that Law, and Comminatory part, are alike concerned, and muſt be underſtood both alike to be of force, or ceaſe, as before ſhewn. By Chriſt's Sufferings we are not freed from all Sufferings, or Puniſhment for Sin, but from ſuffering the Curſe in that Puniſhment: So by his Obedience we are not freed from endeavouring and doing what we can to become perfect, but we are freed from the Obligation of the Performance, as neceſſary to Salvation.
This comes in by the way, but for the Imputation now of Chriſt's Righteouſneſs, Chriſt ſuffered and obeyed for us I ſay, which muſt be underſtood aright. Not that God looks on us, as if we our ſelves had obeyed or ſuffered either in his Perſon, or he to have done it ſtrictly in ours; but that he obeyed and ſuffered loco noſtro, to free us from ſo Obeying and Suffering as he himſelf did, which is the making his Death and Obedience ours only as to this Benefit. Thus much being right, and the Righteouſneſs of Chriſt conſiſting in this Obedience, and ſuffering of this in our room, now what at laſt is the Imputation of it? Why certainly the Imputation of Chriſt's Righteouſneſs, is and muſt be nothing elſe, but God's accounting the matter to be thus as it is. Here is the Point, That what Chriſt hath done, is lookt upon, is accepted as done in our behalf, or the granting it to be ſo; that upon this Obeying and Suffering of his in our place, as the Meritorious Cauſe, we ſhall be freed from the ſame Obedience and Suffering our ſelves, as the Effect of it. This is the only Fundamental Truth in the Phraſe, and this Imputation then of Chriſt's Righteouſneſs (which Man hath ſo phraſed) going into this Grant on God's part, or obtaining the Grant on Chriſt's part, which precedes the Application, it cannot go into the Application it ſelf (that follows after upon the Performance of the Goſpel-terms) ſo as to make Chriſt's Righteouſneſs ours, any otherwiſe than in this Benefit only.
Beſides this, the fancying ſuch Acts in God, as the imputing Chriſt's Righteouſneſs to every ſingle Perſon upon his Believing, any otherwiſe than by that one Act of Grace now promulgated in the Goſpel, is not becoming the Divine Being. There is, there can be no new Acts in God: He is Actus purus, his Will one. I muſt not grow too Subtle here, only I muſt ſay there is his Will, and the Effects of his Will, and in thoſe Effects there is an Order. In that Order the Righteouſneſs of Chriſt precedes the Impetration of all the Benefits we have by him, as the Meritorious Cauſe of them; and the Impetration precedes the Application, and the Imputation of Chriſt's Righteouſneſs going to the Impetration, the Application cannot but be of the Effects thereof: Not of this Righteouſneſs (I ſay) it ſelf (in ſe,) but of the Benefits themſelves we have by it.
To be more ſhort, That Commutation of Perſons, and Imputation of Chriſt's Righteouſneſs, (which come both in earneſt to this one ſame thing, Mans Benefit for Chriſt's Satisfaction) how ſoever the Thoughts thereof have amuſed ſo many good Men, when you have throughly conſidered them, and made as much of them as ever you can, it muſt all of it, every drop of it you can make, go into that Act of Grace (Salvation upon Goſpel-Conditions) which is already procured and paſſed. Unto the Impetration then of our Redemption, Chriſt's Righteouſneſs was indeed imputed in it ſelf: In the Application it can be imputed only in the Effects.
I know there are ſome Texts, very high Texts, about this matter in Scripture, ſuch as theſe, He hath made him Sin for us, that we may be made the Righteouſneſs of God in him. By the Obedience of one many ſhall be made Righteous. Chriſt is the end of the Law to the Believer. What is the meaning of ſuch Texts? The meaning really I take to be but the ſame I have now opened. They all come to this, That Chriſt by his Satisfaction and Obedience, hath procured us ſuch a Freedom from the Law, that Faith without Works (that is, Legal Works) may be imputed to us for Righteouſneſs, which is all one as that we may become Righteous upon performing only the Terms of the Goſpel.
Chriſt is the end of the Law. How? I anſwer, If I ſay, by putting an end to it, I ſpeak what is plaineſt. This is to give foreign its own proper Interpretation. But how hath Chriſt done that? He hath done it by ſatisfying and obeying it (I have ſaid) in our ſtead. He hath by the Merit of his Obedience procured our Deliverance from the Obligation to perfect Obedience as the Condition of Life. This is ſuch an end of the Law as will hold, and can never be contradicted. I will confirm it with the words following, Chriſt is the end of the Law, for Righteouſneſs to him that believeth. There are two Queſtions here will go to the heart of this Text: What is the end of the Law, and Why there is an end of it? For the What we ſee, The end of the Law is this Fredom (as I ſay) from the Condition mentioned. For the Why, the Text ſays it is for Righteouſneſs to him that believeth. Now what is the meaning of theſe words? It is that by believing we make Chriſt's Righteouſneſs ours, and thereby are Juſtified? No, it is that by believing (true believing, which is alſo obeying the Goſpel) we may be (made, as one of the Texts has it) Righteous, and being ſo, be accounted ſo of God, and dealt with as ſo, not Legally, but Evangelically ſo, and accepted in that Righteouſneſs of God (See my Book of Juſtif. p. 57, 58.) oppoſed to the Righteouſneſs of Works, unto Eternal Life. This St. John teaches, He that doeth Righteouſneſs is Righteous, and Chriſt's own mouth hath confirmed, And the Righteous to Life Everlaſting. As for that Text which is like ſtill to be laid in our way, the firſt of thoſe that in the words I have quoted, (to wit, 2 Cor. 5.21.) I will accumulate thus much, that, In Chriſt's taking on him our Sins, to become a Sacrifice for them, and fulfilling the Law, to procure thoſe new terms, in performance whereof we are accepted as Righteous through his Merits, does the Commutation we find there conſiſt; yea, as I have intimated a little before, even that whole Commutation of Perſons, with which our Brethren do ſo puzzle themſelves, and vex Mr. W. I would not have them offended with me as with him, though I ſpeak out what he does not, that, here in good earneſt is the full of the matter, and (excepting the Darkneſs of Prejudice, which in moſt is as dark as Pit) there is no more in it.
This being ſo, I muſt not admit any ſuch Interpretation of the place, that is framed according to our common Doctrine, which teaches, that by Faith we receive Chriſt's Righteouſneſs, that this receiving makes it ours; and that God then reckons us, as having performed the Condition of the Law in Chriſt, and ſo juſtifies us by it. All which is quite contrary to the words of this Text, that ſays, Chriſt is the end of the Law; and to this meaning, in regard to its Condition, ſeeing this Doctrine makes the Law to have no end, but to ſtand to the great day; and that by this Condition we are to be Juſtified, ſubverting not only this Text, but the whole Goſpel. This yet is moſt evident in the Verſes following, for the Apoſtle diſtinguiſhing the Righteouſneſs of the Law, and the Righteouſneſs of Faith, makes this Righteouſneſs to be the confeſſing with the Mouth, and believing with the Heart, which are Acts of ours, and not the Obedience of Chriſt without us imputed: So that if you ſhall give foreign any other ſignification than this, the Scope yet and Purpoſe of the place muſt be the ſame. I have ſtaid ſo long on this Text, becauſe I have omitted it, when I paraphraſed the others in my Book of Juſtification, where all I ſay here, and more, is made out.
I know there are Divines, who make Juſtification to lye in Pardon altogether, and ſay we are made Righteous in ſuch Texts, only by being pardoned. The being freed (ſay they) from the Guilt of all Sin, both of Omiſſion and Commiſſion, does introduce Righteouſneſs, as the expelling Darkneſs does Light, and for a Sinner to be juſtified or made Righteous, muſt be by a Righteouſneſs in regard to the Sanction of the Law, when in regard to the Preceptive part, no Man is Righteous in himſelf or in Chriſt, whoſe Suretiſhip does reach ſo far and no farther. This do they indeed very cleverly ſay: Nevertheleſs I am convinced, that the Apoſtle by Juſtification (when he diſcourſes of it to be by Faith and not Works) means not Pardon, which is an Effect thereof (I count) not the formal reaſon. I have one Argument for this convinces me in my Book of Juſtification (the late ſecond Edition 48.) which yet another perhaps may frame for me ſomething better. I obſerve alſo that the Scripture denominates Men Righteous ſtill from their walking uprightly, not from Pardon, P. 22. I have more elaborately evinced, that the Righteouſneſs of God in oppoſition to Works is this, that I ſtand upon P. 27, 40, 57, 58. And upon the ſame account (I have added farther in a Note here) is the Goſpel called the Miniſtration of Righteouſneſs. See what I there offer (P. 43.) if it doth not evince it. By ſuch Notices as theſe (which aliunde too, I muſt ſay, I have not had) am I confirmed in my own Opinion.
Another word ſtill with Mr. W. That God does look upon us (or account) that we Suffered and made Satisfaction legally in Chriſt's Perſon, or that Chriſt Suffered and made Satisfaction ſtrictly in our Perſons (which I count to be all one, or hitherto have,) and yet that Chriſt ſuffered in our place or ſtead, Mr. W. and I both hold. Now both theſe I take to be conſiſtent, becauſe Chriſt's Sufferings and Satisfaction is ours, or in our place, or ſtead, only in regard to the Effects: But if he ſuffered and ſatisfied in our place or ſtead (or his Satisfaction be ours) any more, or otherwiſe than as to the Effects, I perceive than neither his Brethren on one ſide, nor I on the other, can ſee by what diſtinction, unleſs by words only, without the thing that makes the difference (when theſe Diſtinctions without a Difference do ſtill quite ſpoil all) he can evade us, but that he muſt come over quite to me, or them, let him chooſe which. Believe it, Chriſt died in our ſtead, is by Interpretation only, the Believer Unpuniſhed.
What Mr. W. offers upon this account in his Man made Righteous, p. 76 to 83. I have conſidered, and it is but an honeſt thing to give a Man his weight. Chriſt's Righteouſneſs is double he counts, either his Performance of the Mediatorial Covenant; or his Right to the Reward being performed. The one is a Righteouſneſs in relation to the Precept, the other in relation to the Premiant Sanction. The former Righteouſneſs is imputed to the Believer (he ſays) Mediately, which is, I think, but the ſame I ſay, it is imputed only in regard to the Effects. This is the Simile he uſes, and the Explication makes good. God looks on what Chriſt did and ſuffered (he urges) as done for us, and therefore what he did and ſuffered is ours as to the Benefits: But God does not look on what Chriſt did and ſuffered as done by us, and therefore what he did and ſuffered is ours no otherwiſe. The latter, Righteouſneſs then he ſays is imputed to Believers Immediately, which he explains thus. A part of that Reward Chriſt hath a Right to, is to have a Seed, that they ſhall believe and be pardoned. Now Believers have this Right, which Chriſt hath, that they ſhall be pardoned, It is made theirs; They have not only the Benefits, but are inveſted in Chriſt's Right to thoſe Benefits; They have not only a Right to Pardon, but have Chriſt's Right to that Pardon. This he ſays, but how can this be? Chriſt's Right to his Reward is as properly his own Righteouſneſs, and inherent in him, as his Righteouſneſs of Obedience. Both are Accidents in him as their Subject. One of them, the Righteouſneſs of his Obedience, cannot poſſibly be ours in it ſelf, becauſe Accidents do not Migrare à ſubjecto in ſubjectum, and how can Mr. W. ſay ſo of this? If he does not make this Right of Chriſt to be ours in ſe, it is as good as to ſay nothing. And when the Obedience of Chriſt is not in ſe ours but by Imputation, and that only in the Effects, how the Right to the Reward, which is Chriſt's Right, can be ſo ours, without this Migration (which is impoſſible,) I am yet to conſider, and digeſt not. We cannot be made inherently Righteous by his Righteouſneſs, and how ſhall we be ſo enrighted by his Right? But after this, If Chriſt's Right it ſelf (or his Right in ſe) be not the Believers, but only the virtue of it, then is there here a Cobweb ſpun finely, when all comes but to an Imputation of this Right, as well as of his Obedience, as to the Effects only. I conclude, either then there is nothing at all in this, or if there be ſomething, ſo as he may come off in his ſaying, that Beſides the Effects, the very Righteouſneſs of Chriſt is imputed, it is a coming off but with a Fallacy (fallacia dictionis:) For he underſtands that Righteouſneſs of Chriſt, which is ſo called in relation to the Sanction; and we ſpeak altogether of his Righteouſneſs in relation to the Precept of the Law of Redemption.
I muſt yet add, If Mr. W. will ſtand to it, that the very Righteouſneſs of Chriſt (without equivocating) is imputed to us beſides (or any more than in regard to) the Effects, then let him ſay, that Chriſt obeyed and ſuffered not only for us, or in our ſtead, but alſo in our Perſons, taking it too in their own ſenſe, and ſo make a full end with his Brethren. But I argue, If Chriſt obeyed and ſuffered ſo in our Perſons, as well as for us, and in our ſtead; Then ſhould not we obey at all; Then ſhould not we ſuffer at all; for he that hath perfectly obeyed, can be puniſhed for nothing; Then ſhould we need no Forgiveneſs; Then would Chriſt's Sufferings for us having obeyed be needleſs; Then muſt he be lookt on by God as the Sinner; Then muſt the Culpa as well as the Poena be imputed to him; Then could not Chriſt be our Mediator, becauſe he is the Offending Party, and a Mediator is a third Party between the Offender and the Offended; in which Perſon he obeyed and ſuffered for us. Then laſtly ſhould Impunity and Life be due to us immediately by a meer Reſultancy from his Obedience and Sufferings, and not be given by the Interpoſition of a new Law or Covenant upon terms as they are according to the Goſpel, which is ſubverted therefore by that Opinion. Once more, If Chriſt ſuffered in our Perſons, then ſhould he have borne the ſame Sufferings, and if they were the ſame, they could not be inſtead of Ours.
You may ſay the Righteouſneſs of Chriſt in it ſelf is imputed to us, though it be not Ours, only in the Effects: But Mr. W. muſt not come off ſo, for I ſay, To be imputed in it ſelf, is to be Ours by Imputation, that is, Judicially Ours, which draws the ſame Conſequences, as Ours in it ſelf.
But I pray let us conſider a little in good earneſt, what is in this Conception of Mr. W. that beſides the Effects being made Ours, the very Righteouſneſs of Chriſt is imputed; Is there any thing in it, or nothing in it? Is it of any or no Signification? Certainly if his meaning comes not to thus much, that beſides the Effects, Chriſt's Righteouſneſs it ſelf is ours alſo by Imputation, it is an idle, impertinent, vile Trifling with us (which in regard to Mr. Baxter, is not to be ſpoken without ſome Reſentment) in ſo exquiſite a matter: If he will grant his meaning to be thus much, that though Chriſt's Righteouſneſs cannot be inherently Ours, yet it is indeed Ours by Imputation, then is he come quite home to his Brethren, who never ſaid, or intended any other.
After this I argue, If Chriſt's Righteouſneſs be imputed to us in it ſelf, Then were it pleadable by us, as if we our ſelves had done and ſuffered what Chriſt did, which Mr. W. does in effect allow, or without Tergiverſation muſt, Goſpel Truth, p. 39, 40. And alſo, Then muſt God have dealt with us, as if we had; which he does more poſitively allow, P. 42. To impute to one (ſays he) what is ſuffered by another, is to deal with him as if he himſelf had ſuffered. But God hath not dealt thus with us; and we cannot plead ſo with him, which appear by the ſaid Conſequences. It is not all one as if we had done and ſuffered in Chriſt, what he did and ſuffered for us, for Satisfaction is another thing than this. It is not all one in other reſpects; it is as good for us only in the obtained (when attained) Effects.