The Righteousness of God Revealed, Part 1

The Righteousness of God Revealed · Part 1

p. 1The First PART.

BEcauſe upon the right Underſtanding of what the Apoſtle means, by the Righteouſneſs of God without the Law, revealed now in the Goſpel, (which indeed is dark, and hardly underſtood (I think) by Papist, or Proteſtant, in their Diſputes, and much leſs by our Brethren in their preſent Differences) does depend the Elucidation of the Great Article of Juſtification; whereof I wrote ſome Sheets formerly, called, The Middle Way; and more lately, ſix Sheets, called, Pacification; I have thought good yet to write a few more, upon ſome further increaſe of my own Knowledge about this Subject: And under this Title. I beſeech God for his Light and Truth, and for Integrity of Heart, and Pardon of my Weakneſs and Failings for my ſelf; and for the removal of Prejudice from, and the eſtabliſhing the Judgment of, others, who ſhall read what is written.

The Search after Truth is indeed hard Work, it is digging in a Mine: It was ſo to me, in writing on this Point at firſt, and it is ſtill. What I dig up, is but rude, it is the Ore, as it comes naturally; and that is beſt to edifie thoſe that would improve it. I am one whoſe Genius is averſe from any Notion impoſed, and receives none, without diſtruſt, that does not ariſe firſt out of my own Mind, or that I ſee ſomething new to cultivate it. I do p. 2not only bear with others, but do like them often better that they differ from me, becauſe I know I differ from the moſt. Where the Mine though is Gold, (as the Scripture is) there is no Dust of it but muſt be ſaved. The leaſt Duſt of Gold is Gold; and if any other, who hath better Words and Parts, will be at the pains to ſift and order what I have digged, I doubt not, but they may make Gold of that, which I have brought to be but the Duſt of Gold. When a Book is ſo Methodized, as it does exhauſt its Subject, there is no coming after it: But when there is only ſome Ore turn'd up, ſomething of Notion for others to refine, a riper Wit will be encouraged to an Endeavour of bringing that Something to more perfection. It is ſo with my Middle-Way Books, I am content to be but the Digger, I expect ſome others ſhould be the Refiners of what I have digged.

The Trent Doctrine, (which is the perfect papiſts) I muſt confeſs, is lead them b… St. Auſtine. They ſay, Juſtification is the making a Man juſt (Ex impio Chriſtianum) by Infuſion of Grace inherent, or Charity: Being juſtified freely by his Grace. Auguſtine being immerſed in his Diſpute with Pelagius, could think of Grace in no Sence but this; and by Freely, Gratis, juſtified, he underſtood only, that Works preparatory did not merit this infuſion, which the Trent-Doctors alſo ſay after him. The Efficient Cauſe (quae efficit) is the Spirit; the Inſtrumental Cauſe (qua efficitur) Baptiſm; the Meritorious Cauſe (propter quam) Chriſt's Death; the Formal Cauſe (per quam) of Juſtification, is this Grace infuſed; Gratia Habitualis, Habitual Righteouſneſs, making the Man before ungodly, now righteous in God's ſight. This habitual Righteouſneſs then being infuſed by Baptiſm, (they ſay) does aboliſh Sin, ſo that there remains in the Baptized, after the Opus Operatum, nothing that is Peccatum, (but Fomes Peccati only) and upon that Account is perfect, ſo by the Law juſtifies, and the Works proceeding from it, meritorious of Salvation. This is their Opinion, and they fall foul on us for holding Juſtification by Pardon only, or by Chriſt without inherent Grace, as if Good Works were laid aſide by us altogether.

Our Proteſtants therefore renouncing this Charge, do grant an habitual Righteouſneſs, or Grace infuſed, as neceſſary in the juſtified Perſon, but deny this Righteouſneſs to be that which juſtifies him, they deny Juſtification to be Regeneration, and diſtinguiſh theſe as two things. It is not this inherent Righteouſneſs, (ſay they) that can be oppoſed between the Wrath of God, and p. 3our Conſcience of Sin, to be the Cauſe, Propter quam, we are not condemned. No, there is a Righteouſneſs (they add) without us, that is the Righteouſneſs of Chriſt performed for us, and by our Faith made ours, that we rely upon to do this for us. Our inherent Grace is inchoate, imperfect, and cannot ſtanding in Judgment before God.

This being now partly well on both ſides, there is a Middle Way appears, which we muſt take between them. It is true againſt the Papiſts, that there is no ſuch Righteouſneſs inherent, though infuſed by the Holy Spirit, as does aboliſh Sin, and make us ſo juſt that we can oppoſe it to Gods Wrath, ſo as to render him appeaſed with the Sinner, or that the Conſcience can reſt on it, as that Proper quod, he is forgiven or ſaved: It is true likewiſe, againſt the common Proteſtant that there is not any Righteouſneſs without us, that can be made ours, ſo as we ſhould be accounted righteous in another's Righteouſneſs, and to be that thing, Per quod, we are juſtified. There is no ſuch Matter in reality, but in notion only. When one Man is juſtified, and not another, ſomething there muſt be in the one, that is not in the other. This Righteouſneſs now, whatſoever it be, as imperfect as it is (confeſſedly yet, wrought by the Spirit of God) is that, and muſt be that, which is the Form, per quam, he is accepted, or juſtified, when the Satisfaction, and the Righteouſneſs of Chriſt, we all (at leaſt Proteſtants) do grant to be the Ground, or Reaſon of that Acceptation; that is, the Meritorious Cauſe, propter quam, we are pardoned and ſaved.

It is not therefore the Papiſts infuſed perfect Righteouſneſs, (for there is no ſuch;) nor the Proteſtants imputed Righteouſneſs (for that is not ours) both of which anſwer the Law, if we could plead them, and would make the Reward of Debt: But it is a Third Thing, The Righteouſneſs of God without the Law, as the Apoſtle calls it, a Righteouſneſs now revealed in the Goſpel, in oppoſition to Works (that is meritorious, perfect Works) which we have and muſt have, and yet anſwer not the Law, but makes our Juſtification therefore of Mercy, or Grace, which is the Righteouſneſs (as yet quite out of ſight of the moſt) we muſt advance (Paulo Duce) in the Doctrine of Juſtification.

In one Verſe of David's Pſalms, we have him praying thus: Hear my Prayer, O Lord, anſwer me in thy Righteouſneſs. Where we ſee a Righteouſneſs of God, according to which he is accepted: And yet in the next Verſe do theſe Words follow: And p. 4enter not into Judgment with thy Servant: for in thy ſight ſhall no Man living be juſtified. Where we ſee a Righteouſneſs, according to which no Man can be heard, no Man can be accepted, no Man can ſtand in his ſight, Pſal 143.1, 2. Thus much then is plain, that here is a Righteouſneſs, and a Righteouſneſs. A Righteouſneſs (I may ſay) of ſtrict Juſtice, or a Righteouſneſs of gracious Acceptation. A Righteouſneſs which is Severe Juſtice, or Paternal Juſtice. The Righteouſneſs of a condeſcending Father, or of a rigid Judge: David does, as it were, appeal from the one to the other. Any one may expreſs themſelves in other Terms, as pleaſe them beſt: But ſuch a Diſtinction then is to be made in reality, according to the Scriptures. I will therefore offer yet theſe other words: There is a Righteouſneſs, (as to us) foreign, or foreign: A Righteouſneſs (to be moſt plain and full) according to the Law, or Covenant of Works, whereby God might deal with us if he would, and ſo no Man could Live: Or a Righteouſneſs according to the Covenant of Grace, which is this Righteouſneſs the Apoſtle means now revealed, (as that by which he does deal with us) in the Goſpel. God is not unrighteous (ſays one Apoſtle) to forget your Labour of Love, Heb. 11.10. If we confeſs our Sins, he is faithful and just (ſays another) to forgive us our Sins, and to cleanſe us from our Unrighteouſneſs, 1 Joh. 1.9. It is a righteous thing with God, to render to you rest, when the Lord Jeſus ſhall be revealed, 2 Theſ. 1.7. I have fought a good Fight, and kept the Faith, henceforth is laid up for me a Crown of Righteouſneſs, which the righteous Judge ſhall give me, and all that love his appearing, 2 Tim. 4.8. He ſhall pray unto God, and he will be favourable to him, for he will render to Man his Righteouſneſs, Job 33.26. Judge me, Lord, according to my Righteouſneſs, and according to my Integrity, Pſal. 7.8. The Lord rewarded me according to my Righteouſneſs: for I have kept the ways of the Lord, Pſal. 18.20, 21. Remember me, O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect Heart, and have done that which is good in thy ſight, Iſa. 38.3. Remember me, O God, concerning this, and wipe not out my good Deeds I have done for the Houſe of my God, and the Offices thereof, Neh. 13.14. Remember me, O God, for good, ch. ult. v. ult. By theſe and the like places, the Righteouſneſs of God, (this Righteouſneſs the Apoſtle ſpeaks of) may be taken Subjective, or Terminative, in regard to himſelf, or in regard to us; Or to wave School-Terms, and ſpeak ſurer, on His part, or on Our part. On God's part, this Righteouſneſs is his Grace, or Condeſcention towards us, in pardoning p. 5the Failings, and accepting the Endeavours of all penitent believing Men and Women (ſo long as they be ſincere, notwithſtanding thoſe Failings) unto Life, according to the New Covenant: And on Our part, it is theſe Endeavours thus accepted, or that which we do (our believing, or repenting) how frail ſoever (if ſincere), being the Condition required of us in that Covenant, to our Juſtification and Salvation.

Now the Righteouſneſs of God without the Law (without the performance thereof) is manifest, ſays the Apoſtle. It was always in the World, but occult (as Auſtine, I have ſaid in my firſt Sheets, does ſpeak) 'till the Preaching of the Goſpel. How is that? Why, in regard to the Foundation (I count) on which it ſtands. For other Foundation can no Man lay, than that is laid, which is Jeſus Christ, 1 Cor. 3.11. This Righteouſneſs of God, which is, I ſay, on God's part, his Grace, or Condeſcention toward us, in paſſing by our Failings, and accepting our ſincere Endeavour unto Life, notwithſtanding all our Imperfections, is procured for, and vouchſafed to us, upon the Account of Chriſt's Satisfaction and Righteouſneſs, the meritorious Cauſe of the Acceptance and Salvation of all that were ſaved under the Old Teſtament, as well as of us now; but that this Grace ſtood, and was vouchſafed then upon this Account (upon Chriſt's Account) was dark to them, and they ſaw it not as we now do, and therefore is this Righteouſneſs of God ſaid to be revealed now, tho' always afoot, ſo as they had the benefit then, or elſe none before now could have been ſaved.

I am not aſhamed of the Goſpel, for therein (the Apoſtle goes on) is the Righteouſneſs of God revealed from Faith to Faith. From Faith to Faith: And what means that? Why this is the meaning,**There is one Religion, Law, or Rule for all Mankind to obtain Life by, which being the Law of our Lapſed Nature, or Remedying Law, containing God's Grace adminiſtred to all the Earth, in a Threefold State, of ſuch as were, or are without the Law, (or before it) and under the Law, and under the Goſpel: As this Adminiſtration is Threefold, ſo hath the Faith, which is the Condition thereof, been diverſified: But now is the Righteouſneſs of God revealed from Faith to Faith. The Righteouſneſs of God, is the Righteouſneſs of this Law, which hath ever been afoot in the World, and tho' a Heathen hath not that Faith, as is required of the Chriſtian in the Third Edition of it, or that which was required of the Jew in the Second; yet hath he ſuch a Faith as belongs to the first, ſuch as the Ancients before Abraham had, and ſo long as that Faith he hath does work by Love, or by ſincere Obedience to God, according to his Light, it will juſtifie him as well as that which is now farther required of us under the Goſpel. So my Book call'd, The Axe laid to the Root of Separation, p. 4. From Faith, or Truſt in God' Goodneſs, Grace, or Mercy, which any in every Nation that feared God, and wrought Righteouſneſs had, thus to be accepted and pardoned, before they knew this Ground or Foundation, upon which p. 6the Righteouſneſs thereof does ſtand, to that Faith we have now who do know it. From that Faith they had in God to ſave them of his Free Grace, before the knowledge (or our clearer knowledge) of Chriſt, and our Redemption by him, to that Faith we have now to ſave us, by the ſame Free Grace, through the Redemption that is in Christ Jeſus. Ye believe in God (ſays Chriſt) believe alſo in me: where is a Faith, and a Faith. Conſequently from Faith, that is, a believing in God, to a Faith which is a believing in him, through Christ, (the Foundation of our Faith) upon the Revelation of the Goſpel.

Even the Righteouſneſs of God, which is by Faith of Jeſus Christ; to wit, ſince he is revealed. Upon theſe words Mr. Rutherford ſuppoſing the Righteouſneſs of Chriſt to be the formal Righteouſneſs that juſtifies us, thus oppoſes: If our Righteouſneſs and inherent Obedience may be of Grace eſteemed formal Righteouſneſs before God, by a free Evangelick Paction, and an Act of God's Free Will, there is no need of Chriſt's Satisfaction. Cou. Op. p. 172, 173. I anſwer: This Learned Man hath, I account, here, underſtandingly expreſt the very thing as it is; and that he gives for the Reaſon of his denial, is the very Ground upon which this Righteouſneſs, as I have explained it, is made good. If it were not for this Satisfaction of Chriſt, there could be no ſuch Righteouſneſs on God's part, or on Ours. God ſhould deal with us in his ſtrict Juſtice, and no Man be found righteous (accounted or dealt with as ſo) in the Earth: But ſeeing upon this Satisfaction of Chriſt God may be righteous, and abate the Terms, as they were in one Covenant, and impute them however for Righteouſneſs by another, we ſee how our Evangelick Obedience is indeed the Formal, when Chriſt's Righteouſneſs is the Meritorious Cauſe of our Juſtification. Our Juſtification, I muſt ſay, paſſively taken; that is, the Formal Cauſe, or Formal Reaſon, or Form itſelf of that Righteouſneſs whereby we are juſtified. That which we do our ſelves, through Grace, or the Spirit acting us, is this our Formal Righteouſneſs, and that is the Condition of our Juſtification actively taken, and ſo of the Impunity and Life, that follow as the Fruits of it.

That we may not ſtray here, but keep our Middle-Way, between the Extreams of Papist and Proteſtant, we muſt diſtinguiſh Remiſſion and Juſtification. The Papiſts ſay, Juſtification is Remiſſion and Regeneration; the Proteſtants ſay, it is Remiſſion, and the Imputation of Chriſt's Righteouſneſs. When both then p. 7make Remiſſion to be but part of Juſtification, and Totum and Pars may be diſtinguiſhed, theſe may. But I go farther: That which goes before, and that which comes after Juſtification, muſt be diſtinguiſhed from it: but ſuch is Remiſſion. Remiſſion therefore is Two-fold, Univerſal and Conditional (the one): Particular and Abſolute (the other). Univerſal Conditional Remiſſion goes before Juſtification, Particular Abſolute, follows as its Effect, and ſo Neither muſt be made the Formal Reaſon of it. He hath given us the World of Reconciliation, to wit, that God was in Christ reconciling the World to himſelf, not imputing their Treſpaſſes.—And we are his Embaſſadors, beſeeching you in Chriſt's ſtead to be reconciled unto God, 2 Cor 5.18, 19, 20. Here we ſee a Reconciliation of God to us, obtained for the World; ſo that a Non-imputation of Treſpaſſes belongs to all, which yet precedes our being Reconciled to him, and conſequently our actual Believing and Juſtification. The Reconciliation of the World to God by the Non-imputation of Sin in this Text, is indeed no other but what the Apoſtle otherwhere calls Redemption: In whom we have Redemption through his Blood, even the Forgiveneſs of Sins, Eph. 1.7. Col. 1.14. Now that Redemption does precede Juſtification, both in the Nature of the Thing, and Intent of the Apoſtle, is manifeſt, Rom. 3.24. Being juſtified freely by his Grace, through the Redemption that is in Christ Jeſus. Redemption is the Ground (we ſee) of our Juſtification, and the Ground is neceſſarily firſt to be ſuppoſed, before that which is built upon it. And what is Redemption? Redemption is Chriſt's procuring (or purchaſe) of Man's delivery from Wrath due to us, according to the Law for Sin, (or of our diſcharge from the Penalty, called ſometimes Freedom from the Law, ſometimes Forgiveneſs of Sins) by the Price of his Blood, or Satisfaction in our behalf, but to be given out to us no otherwiſe than as God and Chriſt pleaſe; and that is upon the Terms of the Goſpel. Of this Remiſſion, which preceding Juſtification muſt be Univerſal (for where it is Particular, the Man is juſtified) and Conditional (for if it were Abſolute, all muſt be ſaved) no Man muſt conceive me to imagine our Righteouſneſs the Formal Cauſe, or any Cauſe, nay, or Condition: Nevertheleſs, this General Remiſſion being given out (I ſay) to particular Perſons, by a new Law or Covenant, which requires of us to the participating thereof, that we believe, repent, and walk ſincerely before God, this Evangelical Righteouſneſs, upon that Account, is the Thing that Formally juſtifies us. Upon our p. 8Faith God does account us Believers, or Performers of this Law or Covenant, that is righteous by the Righteouſneſs of Faith (the Forma per quam, we are made ſo), and then this Remiſſion before Conditional, becomes Abſolute, (or Actual Remiſſion, ſo commonly called) as the Effect (together with a Right to Heaven) of this Juſtification. Now when the Proteſtants ordinarily, that diſtinguiſh not Remiſſion from Juſtification, are vehement here, (in reference to Grace and Works) and ſay, that no Man does, or can do any thing in order to the Remiſſion of his Sin: That there is nothing, and can be nothing in the whole World interpoſed between our Sins and God's Wrath, to ſtave that off us, but Chriſt's Satisfaction, which was made by him, and accepted of God for us, while we are Sinners, Enemies, and have no other Qualification, ſo that therefore our Righteouſneſs is ſo far from being any Cauſe (Efficient, Material, or Formal) that it is not ſo much as a Condition of it, I ſay, it is all true, it is all granted. The Abſolute Free Grace of God, and our Redeemer, is to be received with the utmoſt Humility of our Hearts, and Thankfulneſs. Only one thing is neceſſary, which is, that it be underſtood aright. It muſt be underſtood of the Remiſſion which precedes Juſtification: It muſt be underſtood of this Univerſal Conditional Remiſſion, Reconciliation, Redemption, when that Remiſſion which comes after Juſtification as its Effect; that is, Particular Abſolute, or Actual Remiſſion, is made ſo, or obtained only, upon the Terms of the Goſpel.

As in our Laws, when a Law that is good, proves inconvenient, we make a New one, that does not Repeal that Law, but brings a Remedy againſt that Inconvenience: So is it here. The Law of Innocency, or Nature, is good, and ſuch as ſtands, and muſt ſtand, in all reſpects Unrepealed for ever; but upon Man's Fall there being this Inconvenience, that no Man being able to perform it perfectly we muſt all periſh, a New Law is obtained by Chriſt, and granted by God, or an Act of Grace paſſed, by way of Remedy, (a Remedying Law) which Enacts thus: That tho' a Man does not fulfil this Law of Works, as all ought, yet if he Believes and Repents only, he ſhall be pardoned and ſaved. Every Man that does not, is condemned already; but if he does, as ſoon as he does, he is juſtified by this New Law from that Condemnation.

When I ſee Men denominated Righteous, through the Old and New Teſtament, only from their upright Walking with p. 9God, and yet the moſt Upright to have their Failings, and to place their Comfort and Hopes in God's Mercy and Grace, to pardon their Failings, and accept their Endeavours to pleaſe him, notwithſtanding their Imperfections, as we may obſerve more eſpecially in the Pſalms: When thoſe Chriſtians that have gone before us, holy Men, and Fathers, have ſignified the like Temper in ſuch like Expreſſions [Tota juſtitia mea Domine, est tui indulgentia. Vae hominum vitae quantumvis laudabili ſi remota miſericordia judicetur. Inhaerens juſtitia ſanctorum in hac Vita magis remiſſione p…ccatorum conſtat quam perfectione Virtutum. Ego fidenter quod ex me mihi deest uſurpo mihi ex viſceribus Domini, quoniam miſerecordia affluunt, nec deſunt foramina per quae effluunt. Omnia facta deputantur cum quod non fit ignoſcitur]: And when in their Prayers after Confeſſion of Sin, they have been wont, as they uſed to expreſs themſelves, to fly from God's Tribunal of Juſtice, to his Throne of Grace, from his Severity to his Mercy through Chriſt, Which through Christ muſt be for his Merits ſake, not through his imputed Righteouſneſs; for then they ſhould ſtay at the Bar of his Juſtice ſtill, and by the Law be juſtified: When, I ſay, I let theſe Reflections enter my Soul, I cannot but be perſwaded, that the Righteouſneſs of God, whereof I am ſpeaking, and the Goſpel hath Revealed to be that Righteouſneſs whereby we are juſtified in oppoſition to Works, muſt receive between Proteſtant and Papist, a Middle Expoſition.

And what now is ſaid hitherto, may be confirmed by the Light it brings, for the underſtanding ſeveral Scriptures, which are otherwiſe very hard of Interpretation. I will begin with that in Romans the Firſt, where we find a Free Gift mentioned in ſeveral places, which, by the Righteouſneſs of One, came upon All Men (the Apoſtle ſpeaks) unto Juſtification. What is that Free Gift? In one Verſe we are told, it is the Gift of Righteouſneſs. But what Righteouſneſs? Is it the Righteouſneſs of Chriſt? Our Proteſtants (even the judicious Davenant) againſt the Papiſts, ſay ſo; but it cannot be: For that which comes by the Righteouſneſs of One, cannot be that Righteouſneſs of One itsſelf, nor Juſtification itſelf that follows it. What is it then? Why, very probably, this Righteouſneſs of God we are ſpeaking of, that runs ſo much in the Apoſtle's Mind; which is on God's part the Grace of the Goſpel, that gives Pardon and Life, upon Condition of Faith (and ſo brings Salvation to all Men) procured by this Righteouſneſs of One, and that as the Medium to Man's Juſtification. p. 10By this Key, let him that will, and has a better Faculty of Words than I, open for me the reſt of the Chapter.

I proceed to another Text, Rom. 3.31. Do we then make void the Law by Faith! God forbid: Yea, we eſtabliſh the Law. How is that? The Law is eſtabliſhed, I remember Auſtin tells us, Implendo, and Faith does eſtabliſh it by fetching Grace from God to fulfil it. So he. I add, by fetching, not only this Grace which is Inherent and Operative, but that Grace which is Favour and Mercy, in pardoning all that is defective, and accepting what is done (how weak ſoever, if ſincere, notwithſtanding thoſe Failings) unto Life, through the Merits of Chriſt Jeſus. Or thus: It is done by Faith; becauſe Faith, which is ſound and works by Love, is this very Righteouſneſs of God (on our part) we ſpeak of, which he accepts of unto Life, inſtead of that of the Law, upon Chriſt's Account. And here are there certain Words I meet with in Melancthon and Chemnitius, which (tho' not in their perfect Sence) may be uſed and approved. Faith eſtabliſhes the Law (ſay they) Dupliciter, by Inchoation, and by Imputation. By Inchoation in the New Obedience, whereof Faith is the Principle, or Faith receives the Spirit (as they ſpeak) to work in us that Obedience: And then by Imputation, in that our inchoate Obedience being imperfect, and not anſwering the Law, Faith doth apply the Satisfaction and Merits of Chriſt (already intimated) for the pardoning all its Defects, and rendring it acceptable to God for his ſake. This I take to be agreeable to the Father before quoted, Tunc tota lex impletur, quando id quod non fit ignoſcitur: Only I muſt add, Et quando id quod fit imputatur ad juſtitiam propter Chriſtum. I know theſe worthy Followers of Luther, and alſo, moſt of Calvin's Followers, do underſtand by their Imputation more than thus; even, no leſs, than that Chriſt's Righteouſneſs is made ours by Faith; ſo as God does reckon the Believer to have ſatisfied, and obeyed the Law in him: Upon ſuppoſition of which Notion, here were ſo eaſie a Conſtruction to be made of theſe Texts, and others that are chiefly ſtood upon, that no wonder, if after one or two ſuch Leaders, there were ſo many embraced it. If Chriſt's Righteouſneſs (which is perfect) be in a Law-ſence the Believer's, then in a Law-ſence the Believer performs it; and ſo the Law is eſtabliſhed according to this place. In a Law-ſence he is made Righteous by the Obedience of One (and ſo becomes as Righteous as that One) according to another Text, Rom. 5.19. He is made the p. 11Righteouſneſs of God in him (Indued with the Righteouſneſs of him, who is God) according to 2 Cor. 5.21. But the words Of and In, Of God, and In Him, do plainly ſhew, that God and Him are two; and conſequently, that ſerious Man, Mr. Mather, (with ſuch other Divines) muſt be out, when they underſtand by the Righteouſneſs of God, the Righteouſneſs of Christ, who is God; ſeeing this Conſtruction makes them one.**Juſtitia Dei eſt finis ſive effectum ex co quod Chriſtus peccatum pro nobis factus eſt. Hoc autem ipſum eſt Chriſti Obedientia. Ergo Juſtitia Dei non eſt Chriſti Obedientia. Wotton. Beſides, That we might be made the Righteouſneſs of God in him, is expreſſed by the Apoſtle, as the End, or Effect, of his being made Sin for us. He was made Sin for us, not Formaliter, but Effective, in ſuffering for our Sins. His Sufferings was his Obedience, and that, his Righteouſneſs. By the Righteouſneſs of God therefore, we muſt not underſtand the Righteouſneſs of Christ, becauſe that which is the End, or Effect of a Thing, cannot be the very ſame Thing, but another differing from it. There is yet that Text more, which will receive the like eaſie Interpretation on that Suppoſition, Christ is the End of the Law for Righteouſneſs, to him that believeth, the Believer being righteous In and With (and not only meritory By) his Righteouſneſs, according to Rom. 10.4. But the Suppoſition really is too groſs, the Notion too hard to be digeſted, as well as dangerous, in regard to the Antinomian Conſequences of it. If in a Law-ſence we are righteous, and have fulfilled the Law in Chriſt, then in a Law-ſence God ſees no Sin in us, we need no Pardon, God cannot in Juſtice puniſh for any thing we do, with the Lerna of the like Doctrines which follow upon it. If in a Law-ſence Chriſt's Righteouſneſs is ours, and we have fulfilled the Law in him, then are we in a Law-ſence juſtified by Works, when by the Works of the Law (the Scripture ſays) no Fleſh living ſhall be juſtified. It the Notion of Faith being imputed for Righteouſneſs (which is Scripture) muſt be ſo framed, as by Faith we muſt underſtand its Object, Chriſt's Righteouſneſs ſo imputed, but firſt received by Faith, or made ours by Faith, as the Inſtrument of that Reception, How then ſhall thoſe many Fathers, and Holy Men before Luther, who never had any ſuch Notion in their Minds, Nay, how ſhall the Patriarchs, and all the Holy People from Adam to Christ, have been juſtified (as we), which is to be Righteous with this Righteouſneſs, when they never had the Inſtrument to receive it? An Inſtrument is that the Efficient p. 12works by; And when there is not the working Cauſe, how can there be the Effect? It is not credible to me, that ever any one before Chriſt, or any of his Diſciples before his Death, did, or could believe themſelves Righteous, by the Satisfaction and Obedience of the Meſſiah, in this ſence, that his Righteouſneſs ſhould, or could be their Formal Righteouſneſs, when, As St. John tells us, He that doth Righteouſneſs is righteous, ſo is this Righteouſneſs done, the Formal Righteouſneſs, and Chriſt's Obedience and Satisfaction, the Meritorious Cauſe (and the Account we give) of its acceptance, in the Sinners Juſtification.

A Third Text, and parallel Place, we have in Rom. 8.3, 4. What the Law could not do, in that it was weak through the Fleſh, &c. That is, I ſuppoſe, when through the Fall, no Man could perform the Condition of the Law of Works, God ſent his Son, as it follows, to be a Sacrifice for Sin, to procure a Law of Grace, That the Righteouſneſs of the Law might be fulfilled in us, who walk not after the Fleſh, but after the Spirit. How is that? when none can fulfil the Law through the Weakneſs of the Fleſh, do we fulfil it? Yes: It is not ſaid fulfilled in Christ, but in Us, and it is fulfilled by this Righteouſneſs of God; which being on our part all one with the Obedience of Faith, God upon Chriſt's Account, imputes that to us for Righteouſneſs, or reckons it, inſtead of fulfilling it, making it as good to us, and rewarding us alike, as if we had perfectly performed it. It is an Obedience or Righteouſneſs indeed, not foreign, (as I have it before) according to the Rigour of the Law, but foreign, according to the Equity of the Goſpel. It is not in its own Nature a Righouſneſs (falling ſhort of the Law) that would juſtifie us, but it does it by Divine Inſtitution, and therefore called the Righteouſneſs of God. It is an Ordination of Grace, through Jeſus Chriſt, and therefore is God righteous in what he does: But on our part it is called the Righteouſneſs of Faith. I do obſerve therefore, how that Religiouſly Learned Gentleman, Sir Charles Woleſley, having wrote his Book of Juſtification after I had wrote, and he had read my Sheets on the ſame Subject, hath theſe Words upon that forementioned Critical Place, 2 Cor. 5.21. The meaning is this, ſays he, Christ that was without all Sin, was ordained of God to be a Sacrifice for Sin, that we might thereby be made righteous with the Goſpel Righteouſneſs, for that is the general meaning every where of the Righteouſneſs of God, Sir C. W. p. 64. This, I know, I delivered as my Judgment in thoſe Sheets; and his ſaying the ſame after, is p. 13as much as if he had ſaid, I have conſidered what you ſay, and am convinced, that this is the meaning of that Text, and that you are right in your Sence, of the Righteouſneſs of God. It is a walking after the Spirit, not after the Fleſh, though not perfectly up to our Duty: And the Law of the Spirit of Life in Christ Jeſus, (after which we walk in our meaſure) does ſet us free from the Law of Sin and Death.

I will proceed to ſome Conſequences, like to be good or ill, as they follow, upon a right or miſtaken underſtanding of this Righteouſneſs. If by it, the Righteouſneſs of Christ imputed be underſtood, By the exerciſe of Faith, in apprehending the ſame to be made ours, ſo as to bring it before the Tribunal of God's Juſtice for our Juſtification thereby, according to the Law of Works, the very Life of that Faith, or Comfort of that Life, which conſiſts in truſting, reſting, relying, on God's Mercy and Goodneſs, for pardoning all the Failings of our Performances, and accepting them (even our very Deſires, and weakeſt Endeavours) through the Merits of Chriſt, unto Life, ſo as by that Faith we have acceſs to the Throne of Grace, and are juſtified according to the Goſpel, is ſtopt, perverted, if not quite contradicted, and loſt. Nay, if the End of Chriſt's Obeying and Satisfying the Law was that his Satisfaction and Obedience ſhould be made ours upon Condition, (for our Divines here, are cautious, and do generally take heed to put in that) to wit, upon Performance of the Terms the Goſpel requires of us, in order to it, and not otherwiſe, then cannot the Merits of Chriſt be (ſo rationally, I think) applied thus as I ſpeak, to the Performance of the Condition. Our Divines indeed do ſay, that Chriſt hath not only procured this Imputation on Condition, but Grace alſo for the Performance of the Condition (ſome ſay, General Grace for all that will, ſome Special that makes ſome to will), but this Condition muſt be performed (by our Free-Will, or Grace) ſo as the full Tale be brought in, or no Righteouſneſs of Chriſt imputed, no Merits of Chriſt otherwiſe to be applied: Whereas, if the End of Chriſt's doing and ſuffering what he did in our behalf, was that what we do our ſelves (by his Spirits preventing and aſſiſting Grace) ſhall be imputed to us for Righteouſneſs, which is the very Truth, ſeeing the Scripture ſays it, that it is our Faith (to wit, a ſound Faith working by Love) is, and ſhall be ſo imputed (that is, our Faith, Repentance, New Obedience, is accepted, in regard to the Reward, inſtead of that Righteouſneſs the p. 14Law required to our Juſtification), then we ſee what Line we have given us, for the actuating our Faith, and reliance on God's Grace, Goodneſs, Mercy, and Chriſt's Merits for Pardoning our Failings (as I am ſaying), and taking what is done in ſuch good part, as to reward it with Life, ſeeing it is for Chriſt's ſake altogether, for his Merits ſake only (not for its value), that it finds acceptation; which is the greateſt Encouragement to our Endeavours, and conſequently to a Holy Life, that can be in the World. I will add, that God our Judge, who is gracious and wiſe, does conſider the diverſe Natures, Tempers, Natural Infirmities, Temptations of Men and Women, and hath his Grains of Allowance for all, according to theſe Circumſtances, ſo as that ſhall be accepted for the Condition performed in one, that falls exceeding ſhort of what is done by another. Alas! there are ſuch diverſe Sizes of God's Children, ſo vaſt a diſproportion (I mean) as to the Degrees of their Grace, that one would hardly think them the Children of the ſame Father. What a Difference is there between a Seth and a Sampſon, Rahab and Elizabeth; Who would think that one Heaven ſhould hold them both? He knoweth our Frame, and remembreth we are but Dust: Upon which Account we read ſo often, of his Compaſſions toward the Weak and Fainting, which gives us this Ground for our truſt in him, to bear with our Frailty, in mollifying to ſome the Condition (Not but all muſt be Sincere, but that this Sincerity is of diverſe Degrees, in the Sence I ſpeak), in regard to God's Acceptance, and Grace, which hath no Bounds to be ſet by any.

And now, if any pious Brother, ſhall go to take away this Doctrine from us, and the Fruit of it, I will wiſh him to take heed to his own, and conſider whither it leads. If Chriſt hath died for the Sinner, ſo that God looks on the Sinner to have ſatiſfied the Law in Chriſt, then ſhould he preach this Goſpel. He ſhould declare to all, and every of his Hearers, that God is in Chriſt reconciled to him, and that he is to believe it's Chriſt hath died for Sinners, thou art a Sinner; All are Sinners, Chriſt hath died for all, and thou art to believe thy Sins forgiven. Thou art not to believe only, that there is Forgiveneſs of Sins, and Everlaſting Life, but that theſe Articles through Chriſt are thy Poſſeſſion. Who loved Me, and gave himſelf for Me. In Chriſt's Obedience and S…fferings thou haſt obeyed the Law, and ſatiſfied the Penalty, and therefore art juſtified, and in a State of p. 15Salvation. As for Good Works, they are indeed to be done out of Gratitude afterward. God commands them, and they pleaſe him, and they do good to Men, and therefore thou muſt do them, but nothing is to be done for thy ſelf, but believe only, in order to thy Juſtification and Salvation. Let a Man but believe once in good earneſt that it is ſo, he cannot chooſe but love God and Jeſus Chriſt, and that Love will conſtrain him to Obedience. If you hold the Doctrine of Election, he muſt not ſtick at that, but he muſt believe alſo he is Elect; and indeed, that none but the Elect can believe; that is, thus believe: Or that there can be this Fiducia ſpecialis miſericordiae in none ever but the Elect only, and therefore is it called, The Faith of God's Elect. And what ſays any of my ſober Brethren, to this Doctrine? Can he find in his Heart to preach it, when Christ, when John, when Peter (Acts 2.38.), when they began to preach, did preach, Repent, for the Kingdom of Heaven is at hand? I confeſs, that Luther (as I apprehend) did at firſt preach at this rate; which was the way to fetch in ſo many by the Shoals, as he did from Popery, when the World was groaning under the Burden of their Prieſts Impoſitions, their Penances, Satisfactions, Faſtings, Scourgings, praying to Saints, worſhipping Images, Pilgrimages, Indulgences, beſides the Vows of Chaſtity, Poverty, and Monaſtical Obedience, as to the more Religious, whereby they were made to believe they merited Salvation for themſelves, and others. It was glad Tydings now, and a welcome Goſpel to the World at this time, to tell them, that it is Faith alone, in oppoſition to theſe Works, that juſtifies and ſaves Men. Nevertheleſs, when that excellent Man ſaw the Effect of his own Doctrine, that ſuch as he had turned from Popery, began to run as faſt to Antinomianiſm, and Libertiniſm, he ſaw occaſion to change his Preaching, to preſs the Law, and Repentance, as much as others. Nor was the Doctrine of Preparatory Works (Man's lying at the Pool) Refuſed, but Sated, and Approved by his Followers. A Convinced Sinner is the only Subjectum capax Juſtificationis, even with Dr. Owen. Of Juſt. p. 133.