An Answer to William Sherlock, Chapter 4 · Section 2 (2 of 3)

An Answer to William Sherlock · Chapter 4 · Section 2 (2 of 3)

p. 286But the chief perſonal Grace is ſtill bebind; Mr. Sherlock.viz. the Righteouſneſs of Chriſt: Now no Chriſtian will deny, that Christ was very righteous, a great example of univerſal holineſs and purity; and it muſt be confeſſed, that his Righteouſneſs was not an imaginary, imputed Righteouſneſs, but inherent and perſonal; but what comfort is this to us, if we continue wilful, incorrigible ſinners: Yes, ſaith the Doctor, Haſt thou the ſence of guilt upon thee? Chriſt is complete Righteouſneſs, the Lord our Righteouſneſs; this makes Chriſt ſutable to the wants of a ſinner indeed, that he hath a Righteouſneſs for him, which God infinitely prefers before any home-ſpun Righteouſneſs of his own. This is a very comfortable Notion for bad men, and ſuch as I would not part with for all the world, did I reſolve to live p. 287wickedly, and yet intend to go to heaven; but it is good to be ſure in a matter of importance.

Chriſts Righteouſneſs was not an imaginary imputed Righteouſneſs, Anſwer.but inherent and perſonal; thus the Author: It was not imaginary, but inherent; very true; but was it not imputed to him? Then Chriſt would never have appealed to God, as he doth, Surely my judgment is with the Lord, and my work with my God, Iſai. 49.4. God would never have accounted him as righteous, or promiſed him a Seed, Iſa, 53.10. he would never have ſaid, This is my wellbeloved Son, in whom I am well pleaſed, Matth. 3.17. neither would he ever have exalted him, and given him a name above every name, Phil. 2.9. In a word; if his Active and Paſſive Righteouſneſs were not reckoned or accounted of by God, then he could not be our Saviour, or pay a Ranſom or Satisfaction to divine Juſtice for us. What follows in the Author, That this Righteouſneſs may be a comfort to wilful incorrigible ſinners, is, as I have before manifeſted, a meer Popiſh Calumny.

But before I proceed any further with the Author, I ſhall crave lieve of the Reader a little to ſtate and prove p. 288this point, That we are juſtified before God by the Imputed Righteouſneſs of Chriſt, and then I ſhall proceed with the Author.

Juſtification may be conſidered in a double Notion; there is Conſtitutive Juſtification, whereby we are made righteous before God; and Sentential, whereby we are pronounced ſuch at Judgment: I chiefly aim at the firſt, upon which the ſecond follows as a conſequent. Chriſt's Righteouſneſs is either Active, ſuch as fulfilled the Command of the Law, or Paſſive, ſuch as bore the Curſe of it; I take in both. The Imputation of Chriſt's Righteouſneſs is, either that Fundamental Imputation, whereby it is ſo far reckoned or accounted unto men in general, as to make them capable of Juſtification upon Goſpel-terms; or that after particular Imputation, whereby it is ſo far reckoned or accounted to Believers in particular, as to conſtitute them righteous before God: The firſt Imputation ſevers men from lapſed Angels; the ſecond ſevers Men from Men, Believers from Unbelievers. The firſt we have in ſuch Scripture-expreſſions as tell us, that Chriſt died for us; for unleſs his Death were in ſome ſence accounted p. 289to us, it was no more for us than for Devils: The ſecond we have in ſuch Scripture-expreſſions as tell us, that we are justified by his blood; for his Blood juſtifies us not, unleſs it be actually particularly made ours, and made ours it cannot be without an Imputation: We have both together, Col. 1.20, 21. He hath reconciled all things, and a little after, yet now hath he reconciled you; all things in the firſt ſence, and you, O believing Coloſſians, in the ſecond; Reconciliation was actually particularly imputed unto them, which was before applicable to all. I intend the ſecond particular Imputation in this diſcourſe. That which I aſſert is this, That Believers are juſtified or conſtituted righteous before God, by the Active and Paſſive Righteouſneſs of Chriſt actually particularly applied unto them.

And firſt, as is meet, let us open our eyes upon Scripture, which is the only infallible Rule; there often occurrs that memorable phraſe, the righteouſneſs of God, which cannot but be of conſiderable moment in this matter: And what doth it import? our own inherent Graces, or Chriſt's Righteouſneſs? Not our inherent Graces, p. 290for theſe, though they come down from Heaven, are never called the Righteouſneſs of God; nay, on the contrary, they are called our own: Hence the Fath of the Romans is called, your Faith, Rom. 1.8. the Love of the Corinthians, your Love. 2 Cor. 8.8. the Patience of Chriſt's Diſciples. your Patience, Luk. 21.19. the Hope of the ſcattered Chriſtians, your Hope, 1 pet. 1.21. That which is called in Scripture the Righteouſneſs of God is not the ſame with that which is called our own there, but it imports the Righteouſneſs of Chriſt, which by Imputation is made ours: This is called the Righteouſneſs of God, becauſe it is the Righteouſneſs of Chriſt who is God, (for ſo his Blood is called, the blood of God, and his Life laid down, the life of God) and not a Righteouſneſs inherent in us: And withal it is a perfect Righteouſneſs (which can conſiſt before the Tribunal of God himſelf, and in which the pure Eyes of the holy One can find no ſpot or blemiſh at all) and not an imperfect one, ſuch as our inherent Graces are. But that the Righteouſneſs of God imports Chriſt's Righteouſneſs will further appear by the places wherein that phraſe is uſed: p. 291Thus Rom. 1.17. For therein is the Righteouſneſs of God reveiled from faith to ſaith: In the precedent Verſe he ſaith, That the Goſpel is the power of God to ſalvation to every one that believeth; and how ſo? Why, becauſe it reveils the Righteouſneſs of God, which ſaves the Believer, and delivers him from the wrath, which in the ſubſequent Verſe is declared to be reveiled from heaven againſt all ungodlineſs and unrighteouſneſs of men: And can our inherent Graces expiate ſin and avert wrath? Oh, no; theſe, ſuch are their ſpots and imperfections, muſt paſs with God cum Venia, with a pardon of their defects, and under the Wings of Chriſt's Righteouſneſs; that, that alone expiates ſin and averts wrath; no other but that can be the Righteouſneſs of God within that Text. Thus Rom. 3.22. The Righteouſneſs of God is by the faith of Jeſus Chriſt unto all, and upon all them that believe: Inherent Graces are not upon us, but in us; but Chriſt's Righteouſneſs, as that in the Text, is not in us, but upon us: Inhererent Graces are not the matter of our Juſtification, of which the Apoſtle there treats, but of Sanctification; Chriſt's Righteouſneſs is not the matter of our Sanctification, p. 292but of our Juſtification, which is the very thing there treated of: Hence it appears, that the Righteouſneſs of God in this place is that of Chriſt. Thus Rom. 10.3. They ſubmitted not themſelves to the Righteouſneſs of God; and what was that? The next Verſe tells us, For Chriſt is the and of the Law for righteouſneſs to every one that believeth; and which way was Chriſt the End of the Law, by imparting inherent Graces to the believer, or by his own perfect Righteouſneſs imputed to him? Not by the inherent Graces, alas! theſe are ſo far from reaching the perfection of the Law, that they are full of defects, and every defect is no leſs than foreign, a falling ſhort of the Law: Profectò illud quod minus eſt quàm debet, ex vitio eſt, ſaith St. Auſtin, That which is leſs than it ought to be, is ſo far ſinful, as it is leſs than it ought to be: Nothing leſs than the pure Righteouſneſs of Chriſt, which anſwers the Law in every point, can be the Righteouſneſs of God in this place. Thus 2 Cor. 5.21. He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him; The Apoſtle doth not ſpeak of a Righteouſneſs in p. 293our ſelves, but in him; not of a Righteouſneſs inherent, but imputed: Chriſt's Righteouſneſs is made ours, as our ſins were made his, and that is only by Imputation. St. Austin pithily expreſſes it, Ipſe ergo peccatum, Enchirid, cap. 41.ut nos juſtitia, nec noſtra, ſed Dei ſimus, nec in nobis, ſed in ipſo; ſicut ipſe peccatum, non ſuum, ſed nostrum, nec in ſe, ſed in nobis conſtitutum; ſimilitudine carnis peccati, in qua crucifixus eſt, demonſtravit. Thus Phil. 3.9. That I may be found in him, not having mine own righteouſneſs which is of the Law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith: By the Righteouſneſs which is of God cannot here be meant inherent Graces; thoſe words (that I may be found in him) have a tacit relation to the Judgment of God, and before that Tribunal no Saint on earth can can ſtand in his own Righteouſneſs: Job could not; If I justifie my ſelf, my own mouth ſhall condemn me, Job 9.20. David could not; Enter not into judgment with thy ſervant, for in thy ſight ſhall no man living be juſtified, Pſal. 143.2. Danicl could not; O Lord, righteouſneſs belongeth unto thee, but unto us confuſion of faces. The Righteouſneſs which is p. 294of God is not the ſame with inherent Graces; which, becauſe inherent, are our own, and ſo ſtiled in Scripture; neither is it the ſame with Faith it ſelf: The Apoſtle ſaith not, that it is Faith, but that it is a Righteouſneſs through the Faith of Chriſt, a righteouſneſs of God by faith: It is therefore no other than Chriſt's Righteouſneſs, which Faith receives, and God imputes. But there is one place behind, which in terminis calls the Righteouſneſs of God the Righteouſneſs of Chriſt, 2 Pet. 1.1. To them that have obtained like precious faith with us through the righteouſneſs of God and our Saviour Jeſus Christ: Obſerve, it is not through the Righteouſneſs foreign, of God and of our Saviour Chriſt, as noting two Perſons, but foreign, of God and our Saviour, as betokening one, as Reverend Biſhop Downham hath obſerved; like that, Tit. 2.13. The glorious appearance of the great God and our Saviour, where one Perſon is intended: Hence it appears, that the Righteouſneſs of God is the Righteouſneſs of Chriſt, who is God. Neither can inherent Graces be here meant; for Faith, the firſt Radical Grace of all, is ſaid to to be obtained through p. 295this Righteouſneſs. Thus far it appears, that the Righteouſneſs of God is the Righteouſneſs of Chriſt. Now it is evident that this Righteouſneſs is imputed to us, or elſe it could never arrive at thoſe glorious Effects which are aſcribed to it; how ſhould it profit us, unleſs it were applied and become ours? Or how ſhould it become ours but by Imputation? Being the Righteouſneſs of another, it cannot be ours ſubjectively and inherently; and if it at all become ours, it muſt be ſo by Imputation. Without the firſt fundamental Imputation it could not render us juſtiſiable or ſavable, any more than it doth render Devils ſo, without the after particular Imputation it cannot juſtifie or ſave us: Unleſs this Righteouſneſs be imputed, it cannot ſave, or avert God's wrath, Rom. 1. It cannot be upon the Believer to juſtifie him, Rom. 3. It cannot be the end of the Law for Righteouſneſs to him, Rom. 10. We cannot be made the Righteouſneſs of God in Chriſt, 2 Cor. 5. We cannot have the Righteouſneſs of God to make us ſtand before God's Tribunal, Phil. 3. The virtue of all depends upon Imputation. Thus much touching that excellent Phraſe, The Righteouſneſs of God, ſo often p. 296mentioned in Scripture. I now proceed to other Scriptures: To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteouſneſs, Rom. 4.5. foreign, it is reckoned or imputed for Righteouſneſs: Now is Faith taken here properly abſolutely in it ſelf? or is it taken relatively with reſpect to its Object, the Righteouſneſs of Chriſt? Properly abſolutely in it ſelf it is a Work; the Apoſtle oppoſes believing to working, ver. 5. and ſpeaks of a Righteouſneſs without Works, ver. 6. Faith therefore is not here taken abſolutely; for ſo Faith is a Work, and believing working: Faith abſolutely taken is our own; hence we meet with thoſe Phraſes, Thy faith, and My faith, Jam. 2.18. But that which juſtifies us is not our own, but the Righteouſneſs of God; the Righteouſneſs which juſtifies is through Faith, Phil. 3.9. and not Faith it ſelf: Faith is the hypostaſis of things hoped for, Heb. 11.1. but the juſtifying Righteouſneſs is not the hypoſtaſis, but the very thing hoped for. We by faith wait for the hope of righteouſneſs, Gal. 5.5. That Righteouſneſs, which juſtifies us, is the Righteouſneſs, which is imputed to us; but we are p. 297juſtified by Chriſt's blood, Rom. 5.9. we are made righteous by his obedience, Rom. 5.19. theſe therefore are imputed to us for Righteouſneſs: It is not Faith in it ſelf is our Righteouſneſs, but its Object, the Blood and Obedience of Chriſt. Another famous place we have, Rom. 5. there Adam and Chriſt are ſet forth as two Roots; Adam conveying to the Branches, naturally in him, Sin and Death; and Chriſt conveying to the Branches, ſpiritually in him, Righteouſneſs and Life: As by the offence of one judgment came upon all to condemnation, ſo by the righteouſneſs of one the free gift came upon all men unto justification of life: As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous, ver. 18, 19. Here the Apoſtle ſpeaks of Juſtification; Juſtification of Life is oppoſed to condemnation; Chriſt's Righteouſneſs is called foreign, becauſe it hath a virtue in it to juſtifie others, and is oppoſed to Adam's Tranſgreſſion, which had a power to involve others in condemnation: By the obedience of Christ we are made, or (as the Greek word foreign implies) conſtituted righteous: And how can Chriſt's Obedience being p. 298not inherent in us, make us righteous? This, I confeſs, is above Philoſophy, but the Apoſtle clears it: Adam's Tranſgreſſion was not inherently ours, yet was it imputed to us to Condemnation; in the ſame manner Chriſt's Obedience is not inherently ours, yet was it imputed to us to Juſtification of Life: Hence St. Bernard expoſtulates thus; Cur non aliunde juſtitia, Epiſt. 190.cùm aliunde reatus? Alius qui peccatorem constituit, alius qui juſtificat à peccato: An peccatum in ſemine peccatoris, & non juſtitia in Christi ſanguine? And indeed it would be very ſtrange, that Adam's Sin ſhould be imputed to us, as the Church hath ever acknowledged againſt Pelagians, and yet Chriſts Righteouſneſs ſhould not be imputed to us. Another place I ſhall inſtance in, is that, Rom. 8.3, 4. What the Law could not do, in that it was weak through the fleſh, God ſending his own Son, in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh, that the righteouſneſs of the Law might be fulfilled in us: Unto which I ſhall alſo add that other, Rom. 10.4. Chriſt is the end of the law for righteouſneſs to every one that believeth. The foreign, the Righteouſneſs of the Law, p. 299is a pure and ſpotleſs Perfection, the leaſt defect makes a breach upon it, and uſhers in a Curſe: The chief and primary End of the Law was abſolute Obedience, and how is the Righteouſneſs of the Law fulfilled or its great End attained? Our inherent Graces can no more reach it, than defect can reach perfection, or a ſpotted Face, abſolute Beauty: Neither doth the Apoſtle ſay, that the Righteouſneſs of the Law is fulfilled, foreign, by us, but foreign, in us, it is not our own work; but in the Righteouſneſs of Chriſt the Law hath its end and completion, and when that Righteouſneſs is made over to us by Imputation, then the Law may be ſaid to be fulfilled in us. The Apoſtle, Rom. 5.18. ſaith, foreign, By the Righteouſneſs of one the free gift came upon all men to justification of life: Here we have a foreign in Chriſt anſwering to that in the Law, and, that being ours by imputation, the Law is fulfilled in us. St. Chryſoſtome putting the queſtion on that place, Rom. 8. foreign; What is the Righteouſneſs? What would the Law have? And anſwering himſelf, foreign, That we ſhould be without ſin, adds, foreign, p. 300This therefore is performed for us by Chriſt. The laſt place I ſhall quote is that, Eph. 1.6. He hath made us accepted in the Beloved: Where we may obſerve, that we are not accepted in our ſelves, in our inherent Righteouſneſs, but in Chriſt the beloved; in his perfect Righteouſneſs, which becomes ours by Imputation. Thus far I have aſſerted Imputed Righteouſneſs by Scripture. I ſhall now add ſome Reaſons to prove it. And

1. God the righteous Judge proceeds judicially in Juſtification, his judgment is according to truth, Rom. 2. 2. he eſteems no man righteous which is not ſuch, nor doth he account an imperfect Righteouſneſs to be a perfect one, ſuch as juſtifies before him: Hence it appears, that our inherent Graces, becauſe imperfect, cannot be our Righteouſneſs or the matter of our Juſtification; and what then ſhall we doe? How may we be juſtified before him? Muſt not the perfect Righteouſneſs of Chriſt come in, and, to make it ours, a divine Imputation! No other expedient can be thought of, becauſe there muſt be a Righteouſneſs, and a perfect one to juſtifie us, If any reply, That in and through Chriſt, our inherent p. 301Graces, though imperfect, are accepted of God in the room of a perfect Righteouſneſs, I anſwer, God is mercifull, but his Mercy never claſhes with his Truth, which calls for a perfect Righteouſneſs; He accepts of our Graces, but they muſt paſs (as St. Auſtin ſaith of our Life) ſub veniâ, under pardon, and under the Wings of Chriſt; he accepts them, but not as the Matter of our Juſtification, nor in the room of Chriſts perfect Righteouſneſs: Juſtification of Life comes foreign, by one righteouſneſs, as that place may be read, Rom. 5.18. and that one only Righteouſneſs is the perfect Obedience of Chriſt, no other Righteouſneſs may take away its Crown. But further, ſhould God accept of an imperfect Righteouſneſs in Juſtification, ſome I fear might ask, why he could not abate a little more, and accept of a No-righteouſneſs? why he could not pardon & juſtifie wilful and impenitent ſinners? which the impure Socinus himſelf will not allow of? yet, if the true & holy one might decline from a perfect Righteouſneſs in Juſtification, what may not men imagine or preſume upon?

2. God hath ſet down in the Goſpel his own Way and Method of Juſtification. The Apoſtle, Rom. 3.28, 30. p. 300duplicate page p. 301duplicate page p. 302having drawn his Concluſion up, That a man is justified by faith without the deeds of the Law, that Circumciſion and Uncircumciſion are juſtified in one and the ſame way of Faith, adds ver. 31. Do we then make void the Law through faith? God forbid! yea, we establiſh the Law, foreign, we make the Law to ſtand in its firmneſs and perfection: That God might juſtifie poor ſinners returning and believing, he doth not abrogate the Law, and ſo accept of their imperfect Grace in the room of that perfect Righteouſneſs, which the Law calls for; but he introduces the perfect Righteouſneſs of a Mediator and imputes it to Believers, and ſo ſtabliſhes the Law, and juſtifies in a way completive and perfective of it: Hence Chriſt is ſaid to be the End of the Law, and the Law is ſaid to be fulfilled in us: The Obedience of Chriſt anſwers the Law in every point, and makes the old Promiſe (Do this and live) dead through our Impotency, ſpring and bud again with life. Here the infinite Wiſdom of God ſhews forth it ſelf, that as all the Types and Shadows of the Law, which were but Temporaries, were perfected in Chriſt the true Subſtance; ſo all Moral Commands, which p. 303are of an immortal Goodneſs, were completed in his Righteouſneſs; it pleaſed God through the perfect Righteouſneſs of Chriſt imputed to us, to juſtifie; that being a way perfective of the Law: neither may any man preſume to contradict his Method.

3. A man in Juſtification is preſumed to ſtand at God's Bar, and to anſwer to ſomewhat; and what muſt he anſwer to, to the Goſpel only, or to the Law alſo? If to the Goſpel only, I confeſs Faith anſwers to the Terms of it; but mean while all the Pagans in the World muſt be in a juſtified State: They as well as others are only to anſwer to the Goſpel, and to that, becauſe unreveiled, they need make no anſwer at all; and having nothing to make anſwer unto, they muſt needs be in a juſtified condition: And mean while alſo, all true Believers muſt be in a ſtate of Perfection, the defects of their Graces muſt be no ſins; for the truth of Grace in them anſwers to the Terms of the Goſpel, and to more than theſe they are not to anſwer: But if in Juſtification a man be to anſwer to the Law alſo, nothing leſs than the perfect Righteouſneſs of Chriſt (and that made his by Imputation) p. 304can poſſibly ſerve his turn; nothing elſe is an anſwer to the pure perfect Law, nothing elſe can ſtand before the divine Tribunal of Heaven: Hence the Reverend Biſhop Andrews ſaith, with reſpect to that Name (Jehovah our righteouſneſs) we may ſay, Eſto juſtitia, Sermon of Juſtif. in Chriſt's Name.& fac juſtitiam; eſto juſtitia, & intra in judicium cum ſervo tuo: With this Righteouſneſs, with this Name, we may without fear appear before the King executing Juſtice. If any here reply, we are Chriſtians, the Moral Law delivered by Moſes obliges not us, I anſwer, I conceive it obliges all Chriſtians, the Scripture urges it upon them: St. Paul preſſes the Romans, though no Jews, to love, as the fulfilling of the Law, Rom. 13.8, 9. and the Epheſians, though no Jews, to honour their parents, becauſe it is a commandment with promiſe, Eph. 6.2. St. James in his Epiſtle, which is general to Gentiles as well as Jews, would have them fulfil the Royal Law, according to the Scriptures, Jam. 2.8. The Matter of the Moral Law is perpetual, and why ſhould God put a temporary obligation upon it? If the Moral Law bind us not, then all the excellent Morals in the Prophets, (which are but as ſo many p. 305Commentaries on the Moral Law) do not belong unto us; and what a door will this open to overthrow the Old Teſtament? I conceive therefore the Moral Law delivered by Moſes obliges us Chriſtians, and I take it that our Church is of the ſame mind; for I am ſure ſhe is too wiſe to command us to Eccho to an abrogated Law in ſuch a devotional Prayer as that, Lord, have mercy upon us, encline our hearts to keep this Law: But, however this opinion be touching the Moral Law as Moſaical, without doubt, whatſoever is Moral. Naturall in it, whatſoever is the pure Primitive Law of Nature muſt reach unto all, and bind all, all muſt anſwer to it; and, becauſe it calls for finleſs Perfection, nothing can anſwer it but the perfect righteouſneſs of Chriſt, and that made ours by Imputation.

4. It is evident that the Paſſive Righteouſneſs of Chriſt is imputed to us; In Scripture the blood of Christ juſtifies us. Rom. 5.9. purges the corjcience. Heb. 9.14. cleanſes us from all ſin. 1, Joh. 1.7. waſhes us from our ſins. Revel. 1.5. And how can it doe theſe great things for us, unleſs it be applied and made ours in particular… or how can it be made ours but by a particular p. 306Imputation? ſanguis Chriſti non haeret in nobis; it is not ſubjectively in us, but what ever it doth for us in Juſtification, it doth as imputed to us; Hence Chriſt is called a propitiation through faith in his blood. Rom. 2.25. Faith receives the atoning Blood, and God imputes it: If there had been no firſt fundamentall Imputation of that Blood to us, it could not have been ſaid that Chriſt dyed for us more than for Devils: That Blood ſhed could not have rendered us pardonable or juſtifiable upon Goſpell-terms: And if there be not an after particular Imputation of that Blood to us upon believing, it cannot be ſaid actually to juſtifie and waſh us from our ſins: As ſhed for us it makes us pardonable and juſtifiable but no more, till there be a particular imputation: Without this it doth not actually juſtifie and waſh us, becauſe it is not particularly applied and made ours. Should we be juſtified or pardoned without this Imputation, we ſhould be juſtified or pardoned without that Blood made ours, and by conſequence without a foreign or Satisfaction made ours in particular; that Satisfaction without this Imputation being only in common to all pardoned or unpardoned, p. 307and particularly applied to none. Bellarmine himſelf confeſſes the Imputation of Chriſt's Paſſive Obedience: Solus Chriſtus (ſaith he) pro peccatis noſtris ſatisfecit, D. Juſtifi… …& illa ſatisfactio nobis donatur, & applicatur, & noſtra reputatur, cum Deo reconciliamur & justificamur: And why he might not as well have allowed the Imputation of the Active Obedience, I ſee not; ſave only becauſe he would leave for our inherent Graces a room in Juſtification: But becauſe he allows not the Imputation of the Active Obedience, Biſhop Andrews is bold to tell him,Sermon of J…ſtiſie That he ſpoils Chriſt of one half of his Name, that is, of that Name, Jehovah our Righteouſneſs: And withal the Biſhop urges thus againſt the Papiſts; By what proportion do they proceed? They cannot counterpoiſe an infinite ſin but with an infinite Satisfaction, and think they can weigh down a reward every way as infinite, with a Merit (to ſay the least) ſurely not infinite: Why ſhould there be a receſſary uſe of Chriſts death for the one, and not an uſe f… as neceſſary for the Oblation of his Life for the other? And again he ſaith, This nipping at the Name of Chriſt is for no other reaſon, but that we may have ſome honour p. 308our ſelves out of our Righteouſneſs: Hence Bellarmine ſaith, Magìs honorificum eſt habere aliquid ex merito: Rather than they will loſe their honour, Christ muſt part with a piece of his Name. Thus that Reverend Man. Let us therefore confeſs that all Chriſt's Righteouſneſs Active as well as Paſſive is made ours by Imputation: His Obedience, like his ſeamleſs Coat, all woven together of Love and Philanthropy, from his firſt breath of Holineſs on Earth to the laſt gaſp upon the Croſs, ſhould not be rent or divided, but preſerved entire for our Juſtification and Salvation.

5. When we are juſtified before God, it muſt be by a Righteouſneſs, either that of inherent Grace, or that of Chriſt imputed to us; We are not juſtified by the firſt, our inherent Graces have all their ſpots and wrinkles of imperfection; how faultring is our Faith! How fluctuating our Hope! How cold our Charity! How much is there wanting of what ought to be in every one of them! All of them are but in part, and as it were in their firſt Lineaments, none of them in plenitude or full meaſure anſwering to the Law; they dwell p. 309not alone; but alas! there is a ſad Inmate of Corruption, a body of Sin dwelling under the ſame roof, ſo that the pureſt actions of the Saints on earth come forth ex laeſo Principio, out of an Heart ſanctified but in part, and in their egreſs from thence gather a taint and tincture from the indwelling ſin: Quotidie stillamus ſuper telam juſtitiae noſtrae ſaniem concupiſcentiae noſtrae, ſaith one, Our concupſcence like putrid matter is ever dropping upon the web of our weak little holineſs; If we walk not poſt concupiſcentias, it is very well; Non concupiſces, which is a greater thing, we cannot reach in this Vale of ſins and ſorrowes; ſtill the Fleſh will be luſting, and Corruption bubling up in the heart; and can we think that ſuch imperfect Graces ſhould be the Matter of our Juſtification? Again, we have contracted many Guilts, and every even the Leaſt of them, have a kind of Infinity in them, becauſe againſt an infinite Majeſty; and can our inherent Graces; which are but finite things, ever expiate or blot out thoſe guilts? No ſurely, they cannot cover their own ſpots and blemiſhes, but muſt pray in aid from the Grace and Righteouſneſs of Chriſt to have them done away; p. 310and is it imaginable that thoſe Graces, which want a pardon and covering for their own Defects, ſhould ever be able to ſtand before God and juſtifie us at his Bar? Who? were is the Saint in Scripture that ever durſt ſtand before God in his own inherent Righteouſneſs? Job. though perfect, would not know his own ſoul, Job. 9, 21. David though a man after Gods own heart, would not have him mark iniquities, Pſal. 130.3. Daniel, though a man of deſires, prayes, not for his own Righteouſneſs, but for Gods great Mercies, Dan. 9.28. Look over the poſture of all Saints in Scripture, you find them not ſtanding upon their own bottom, but in a ſenſe of their wants, breathing after Holyneſs, preſsing on towards perfection, flying to a Mercy-ſeat, and (as it is expreſsed, Hebr. 12.2.) foreign, looking off from themſelves unto Jeſus the author and finiſher of their faith, in whom alone perfect Righteouſneſs is to be found. Now if, as appears, Juſtification be not by inherent Righteouſneſs, then it muſt be by imputed, according to that of St. Bernard touching fallen Man, Aſsignata eſt ei juſtitia aliena, qui caruit ſuâ.

Unto what hath been ſaid, I ſhall p. 311add a few Teſtimonies out of the Fathers:Ad Diag foreign! What other thing could cover our ſins, but Chriſt's Righteouſneſs? In whom could we lawleſs and ungodly be juſtified, but in the only Son of God! Oh ſweet exchange! Thus Juſtin Martyr. The fulfilling of the Law by Christ the First-fruits, foreign, was to be imputed to the whole lump; ſo Athanaſius. Chriſt having tranſlated the filthineſs of my ſins to himſelf, hath made me partaker of his purity, foreign, communicating unto me his own beauty; ſo Greg. Nyſſen. Non habeo unde me jactem, De Jacob. & …it. Beat. lib. 1. cap. 6.gloriabor in Chriſto; non gloriabor quia juſtus ſum, ſed quia redemptus ſum; non quia vacuus peccati, ſed quia remiſſa peccata; thus St. Ambroſe. God ſent his Son, that, aſſuming our fleſh and obeying his Father in all things, foreign, that he might juſtifie the Nature of Man in himſelf; ſo St. Cyril of Alexandria. foreign, If thou believeſt on Chriſt, thou haſt fulfilled the Law, and more than it commanded; thou haſt now received foreign, p. 312a greater Righteouſneſs, Hom. in …om. 10that is, in Christ the end of the Law; So St. Chryſostome. Domine, memorabor juſtitiae tuae ſolius, ipſa enim et mea; nempe factus es mihi tu juſtitia à Deo: Sup Cant Ser. 61.numquid mihi verendum, nè non una ambobus ſufficiat! Non eſt pallium breve, quod non poſsit operire duos; Juſtitia tua in eternum me & te pariter operiet, quia largiter larga & eterna Juſtitia; thus St. Bernard. Many other Paſſages might be quoted out of the Fathers, but this Taſt may ſuffice: This divine Truth touching imputed Righteouſneſs, ſuch is its Heavenly Oriency, hath extorted a confeſſion even from its enemies; The very Schoolmen themſelves, as Biſhop Andrewes hath obſerved, whatever they are in their Quodlibets and Comments on the Sentences, yet in their Soliloquies and devotional Meditations acknowledge Jehovah juſtitiae nostra, Cardinall Contarenus ſaith, Ego prorsùs existimo, piè & Chriſtianè dici, quòd debeamus niti tanquam re ſtabili juſtitia Chriſti nobis donatà; non autem ſanctitate & gratià nobis inherente. And Bellarmine himſelfe confeſses, Propter incer…itudinem propriae juſtitiae, & periculum inanis gloriae, …juſt, … cap. 7.tutiſſimum eſt fiduciam totam in ſola Dei miſericardia & p. 313benignitate reponere. And now having in ſhort aſſerted this great Truth, I ſhall attend the Author.

To begin with that famous place, Mr. SherlockJer. 23.6. where Chriſt is called expreſly, the Lord our righteouſneſs: In his days Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely: And this is the name whereby he ſhall be called, the Lord our righteouſneſs; a very expreſs place to prove, that Chriſt is our righteouſneſs, as theſe men expound it; that the righteouſneſs of Chriſt is imputed to us: But is there no other poſſible ſence to be made of this phraſe? Righteouſneſs in Scripture is a word of a very large uſe; ſometimes it ſignifies no more than mercy, kindneſs and beneficence, and ſo the Lord our righteouſneſs is the Lord, who doth good to us, who is our Saviour and Deliverer; which is very agreeable to the reaſon of this name; that in his days Judah ſhall be ſaved, and Iſrael dwell ſafely; and righteouſneſs ſignifies that part of juſtice, which conſiſts in relieving the injured and oppreſſed: Thus David ſpeaks: Hear me, O Lord, of my righteouſneſs, Pſal. 4. Thus Iſai. 54, 17. Their righteouſneſs is of me, ſaith the Lord, which is a parallel expreſſion, to the Lord our righteouſneſs, and ſignifies p. 314no more than that God will avenge their cauſe, and deliver them from their enemies, the like we have, Iſai. 45.24. In the Lord have I righteouſneſs and ſtrength; that is, the Lord the righteous judge will deliver them from their enemies, which agrees with that promiſe, verſ. 14. Thou ſhalt be far from oppreſſion; and Iſai. 61.10. He hath clothed me with the garments of Salvation, he hath covered me with the robe of righteouſneſs. This ſounds like imputed righteouſneſs; but it ſignifies the great deliverances God promiſed to Iſrael in the former verſes, which ſhould make them as glorious as a ſplendid garment would.

The Lord our righteouſneſs is a very illuſtrious Name of Chriſt:Anſwer. Biſhop Andrews obſerves the word, Jehovah; Fl (ſaith he) is communicated to Angels; their names end in it, as Michael, Gabriel, Jah is communicated to Saints, their names end in it, Iſaiah, Jeremiah: But here is Jehovah to certifie us, that it is not the righteouſneſs of Saints, nor of Angels that will ſerve the turn, but the righteouſneſs of God, very God: And in his after diſcourſe upon that name, he fairly builds on it the imputation of Chriſt's active and paſſive righteouſneſs; p. 315but our Author hath no mind to it. The Socinians, who play in Homonymies, familiarly enervate the force of a word in one Text, by the different ſignification of it in another: Tell them that Chriſt is called God; they will ſay, ſo are creatures too; tell them of a foreign, they will reply, Moſes was a foreign, Acts 7.35. I will not ſay that our Author imitates them, but he turns himſelf about, and is much concerned for another interpretation of Chriſt's name: Is there no other poſſible ſence to be made of this phraſe? Righteouſneſs ſometimes ſignifies mercy; and ſo the Lord our righteouſneſs, is the Lord that doth good to us: Thus the Author, righteouſneſs in ſome places ſignifies mercy: Very well, but where do we meet with Jehovah our mercy? Or, becauſe it ſignifies ſo in ſome Texts, muſt it do ſo in all? The queſtion is, what it ſignifies in this place; Chriſt borrows not his Name from temporal bleſſings: no, that is too low: The Salvation their ſpoken of is a ſpiritual and eternal one, that Salvation is procured by the active and paſſive righteouſneſs of Chriſt, that righteouſneſs is made ours by imputation. Hence Chriſt is called the Lord p. 316our righteouſneſs: The Name of Chriſt muſt import ſomewhat peculiar to himſelf, to do good to us is common to the whole Trinity: but the active and paſſive righteouſneſs of Chriſt is peculiar to himſelf, that therefore is imported in this Name: This Name ſeems to be attributed to the Church, Jer. 33.16. becauſe the Church is myſtically united to Chriſt, in whom this perfect righteouſneſs is; and this righteouſneſs, which is in Chriſt, becomes the Churches by imputation; Obſerve, this name is not given to all men, but to believers, as pointing out not common favours, but that righteouſneſs of God, which is upon thoſe that believe: The Kingdom of Chriſt is a ſpiritual Kingdom, and the Salvation muſt be ſuitable to it: And this great Name, the Lord our righteouſneſs, is the foundation of both: As to the places quoted out of Iſaiah by the Author, that Iſai. 54. may poſſibly ſpeak of a vindication, or juſtification againſt their enemies, that Iſai. 45.24, 25. In the Lord have I righteouſneſs and ſtrength; in the Lord ſhall all the ſeed of Iſrael be justified, and ſhall glory; ſpeaks of a juſtification by Faith in Chriſt, that robe of righteouſneſs, Iſai. 61. p. 317may be taken for Chriſts Rrighteouſneſs, which is the foundation of Salvation; but however theſe be taken, that firſt quoted place, Jer. 23.6. plainly imports imputed righteouſneſs.

It is very obſervable, Mr. Sherlock.that in all the hiſtories of the Goſpel, which gives us an account of our Saviours Sermons, and parables; whereby he instructed the people in all neceſſary truths, he makes no mention at all of imputed righteouſneſs: but exacts from them a righteouſneſs of their own, if they would find mercy with God: Now it is very ſtrange, (if imputed righteouſneſs be the great Goſpel-mystery) that our Saviour ſhould not once mention it, nor warn his hearers to beware of tructing in their own righteouſneſs: but that instead of this he ſhould ſeverely enjoyn them the practice of an univerſal righteouſneſs, as the only thing that pleaſes God, and ſeverely threaten thoſe, who continue in any ſin, who break the least of his commandments, that they ſhall not enter heaven: This to me is a very great prejudice against ſuch notions, as are ſet up for the fundamentals of Chriſtianity, when there is not the least foot-ſteps of them to be ſeen in the Goſpel of our Saviour: Did not our Saviour inſtruct his hearers in p. 318all things neceſſary to Salvation? Or have the Evangeliſts given us an imperfect account of our Saviours doctrine, and omitted ſo eſſential a part of it, as imputation of his Righteouſneſs? Chuſe which ſide you pleaſe, and the conſequence is bad; if the firſt, then Chriſt was not faithful in his prophetical Office; If the latter, you over-throw the credit of the Goſpel and by both deſtroy the foundation of our Faith: Our Saviours Sermons were to be the rule of the Apostles, had the Apoſtles taught any thing, as neceſſary to Salvation, which our Saviour had not taught, eſpecially any thing that did ſo plainly contradict the Doctrine of our Saviour, as this imputed righteouſneſs doth, it would very much have weakned their credit with me; for this had been to preach another Goſpel than our Saviour did, and we have St. Paul's command to reject all ſuch Preachers; though they were Apoſtles, or an Angel from heaven, Gal. 1.8, 9.

And is there no mention at all in the Goſpel of imputed Righteouſneſs?Anſwer. Are there no footſteps of it? Yes ſurely, our Saviour tells us, Seek ye firſt the kingdom of God foreign, his righteouſneſs, that is, Gods, Matth. 6.33. Inherent Graces are in Scripture p. 319called our own; but here we have Gods Righteouſneſs, which anſwers to Jehovah our righteouſneſs in the Prophet, and the righteouſneſs of God in the Epiſtles. Now the Righteouſneſs of God, that is of Chriſt, as before hath been noted, is made ours only by Imputation; but where doth Chriſt ſpeak of his own Righteouſneſs? See Math. 3.15. Thus it becometh us to fulfill all righteouſneſs, ſaith he; he fulfilled all righteouſneſs, but was it for himſelf or for us? Not for himſelf, his humane Nature was no ſooner aſſumed into his divine Perſon, but it had a Title to Heaven, and might have aſended up thither; it was for us therefore: Hence the Apoſtle ſaith expreſsly, That he was made under the Law to redeem us, Gal. 4.4. What he did as under the Law was for us; and ſuch was all his righteouſneſs, and therefore that was for us; and what was for us muſt be applicable to us, and this cannot be without an imputation. It is ſaid that, Chriſt gave his life. foreign, a price or ranſome for, or inſtead of many, Math. 20.28. Now a Ranſome or Satisfaction implies imputation, and foreign properly imports a Subrogation or Subſtitution of one in the room of another: Chriſt died in p. 320our room and ſatisfied for us; this Satisfaction is made ours particularly by imputation, Hear the French Divines; Hanc ſatisfactionem loco noſtro praeſtitam à Chriſto nobis imputari, negari non poteſt, quis neget ſolutam à Fidejuſſore pecuniam imputari Debitori? exhibitam à Vade ſatifactionem imputari ei cujus nomine facta eſt? Ea igitur Chriſti ſatisfactio, nobis ex gratiâ Dei Patris imputata atque donata, illa demum juſtitia eſt, quâ juſtificamur in Dei judicio. We ſee therefore in the Goſpel Satisfaction owned, and that neceſſarily infers Imputation: Chriſts blood was ſhed for many for the remſſion of Sins, as himſelf tells us, Matth. 26.28. Now it could not be ſhed for us without the firſt fundamentall Imputation; neither can it be made ours to juſtifie us without an after particular Imputation; For his Blood, when it cleanſes away our ſins, is not ours by Inheſion, therefore if it be at all ours to doe that great Work, it muſt be ſo by Imputation. Remiſſion of ſins was to be preached in his name, Luk. 24.47. and In his name ſhall the Gentiles truſt. Math. 12.21. This Name includes his Blood and Righteouſneſs and theſe are made ours by Imputation. If any reply, p. 321plainer proof is deſired, I anſwer; Several things are to be conſidered by us; There is no one place in the Goſpels to maintain Juſtification by our own Righteouſneſs, or if there were, I ſhall be bold to ſay, that all the Proteſtant Churches in the World are bound to yeild the Cauſe in this point to their Adverſaries the Papiſts. Obedience to Gods Commandements is indeed the way to heaven, but it is no where made an ingredient into our Juſtification. That place, Math. 5.19. quoted by the Author, that Whoſoever ſhall break one of the Leaſt Commandements ſhall be the Leaſt in the Kingdom of Heaven, if taken in rigore juris; were enough to ſhut all men out of heaven; it imports therefore, that ſincere Obedience is neceſſary to thoſe who will go thither: Again, the Evangelicall Light brake out as it pleaſed the Father of Lights, gradually and ſucceſſively. In Math. 16. Peter makes that famous Confeſſion, Thou art Chriſt, and was by Chriſt called, Bleſſed, for it; and a little after Peter, as ignorant of Chriſt's Paſſion, would have diverted him from it, and for that was called, Satan: Chriſt's Paſſion was ſure a moſt neceſſary thing, vet he knew it not. p. 322Further, our Saviour tells the Apoſtles, that It was expedient for them, that he ſhould go away; why ſo? Then the spirit ſhould come, which ſhould guide them into all truth, which ſhould glorifie Chriſt, which ſhould take of Christs, and ſhould ſhew it unto them, Joh. 16.7, 13, 14, 15. Obſerve, the Spirit was to open and diſplay the things of Chriſt; amongſt others, his blood and righteouſneſs in their glory, and true uſe to be made ours; and now it is no wonder at all, if imputed Righteouſneſs be more fully laid down in the Epiſtles, than in the Sermons of our Saviour Chriſt himſelf; the wiſdom of heaven reſerved that fuller light, till the deſcent of the holy Ghoſt. Moreover, we muſt diſtinguiſh between the neceſſity of Chriſts imputed righteouſneſs in it ſelf, and the neceſſity of the knowledge of it: Imputed Righteouſneſs ſince the fall hath ever been neceſſary in it ſelf; no man was ever juſtiſied without Chriſt's blood applyed to him, and that application is made upon believing by way of imputation; but the knowledge of it hath been more or leſs neceſſary, as the Evangelical light hath more or leſs reveiled it. St. Peter at that time of his confeſſion p. 323was no doubt juſtified by Chriſt's blood; and yet he then had not the knowledge of his paſſion. Laſtly, it appears plainly, that our Saviour warned his hearers not to truſt in their own Righteouſneſs: Thus the Phariſee and the Publican are in the Parable ſet forth to thoſe that trusted in themſelves, that they were righteous, Luk. 18.19. The Phariſee boaſts of his Juſtice, Purity, Sanctity: The Publican cries out of his ſins, and begs for mercy; and as our Saviour tells us, went away jeſtified rather than the other: So true is that of Proſper, Melior eſt in malis factis humilis confeſſio, quàm in bonis ſuperbagloriatio: To conclude, I hope by theſe things it appears, that neither our Saviour was unfaithful in his prophetical Office; nor the Evangeliſts in giving us an account of our Saviours Doctrine.

It is worth the obſerving, Mr. Sherlock.that in all the New Testament there is no ſuch expreſſion as the Righteouſneſs of Chriſt, or the imputation of Chriſt's Righteouſneſs; we there only find … righteouſneſs of God, and the righteouſneſs of Faith, and the righteouſneſs of God, which is by the faith of Jeſus Chriſt; which is … ſtrange: Did the whole Mystery of p. 324the Goſpel conſiſt in the imputation of Christ's Righteouſneſs, that neither Chriſt nor his Apoſtles ſhould once tell us ſo in expreſs terms.

This is Bellarmine's own Argument,Anſwer. Hactenùs nullum omninò locum invenire potuerunt, De juſt. l. 2. cap. 7.ubi legeretur Chriſti juſtitiam nobis imputari ad juſtitiam: But I hope our Author will not follow the ſound and tinkling of words; what if it be not in Scripture ſyllabically and literally? May it not ſuffice to be there in Sence & juſt Conſequence? Ratio divina non in ſuperficie est, ſed in medullà. The Author ſaith, That there is no ſuch Expreſſion, as the Righteouſneſs of Chriſt; but St. Peter tells us of the righteouſneſs of God & our Saviour Jeſus Chriſt, 2. Pet. 11, 1- Again he ſaith That there is no ſuch Expreſſion, as the Imputation of Christs Righteouſneſs: But St. Paul tells us, That we are made righteous by Christs obedience, Rom. 5.19. But I will ſay no more to this Objection. becauſe I have before proved Imputed Righteouſneſs by Scripture.

That phraſe, Mr. Sherlock.the Righteouſneſs of God, ſometimes ſignifies his Juſtice Veracity or Goodneſs, Rom. 3.5. but moſt commonly in the new Teſtament it ſignifies that Righteouſneſs which God approves, & commands p. 325and which he will accept for the Justification of a ſinner, which is contained in the Terms of the Goſpel, Rom, 1.17. For therein is the Righteouſneſs of God reveiled: Thus it is called the Righteouſneſs of God, Math. 6.33. Seek ye firſt the Kingdom of God and his righteouſneſs; which is the ſame with the righteouſneſs of his Kingdome. Now the Kingdom of God ſignifies the State of the Goſpel, and the Righteouſneſs of God or of his Kingdom, that Righteouſneſs which the Goſpel preſcribes, which is conteined in the Sermons and Parables of Chriſt, and conſiſts in a ſincere and univerſal Obedience to the Commands of God.Anſwer.

The Righteouſneſs of God is indeed that which he approves and accepts of in Juſtification, but not that which he commands us to do; no then we ſhould not be juſtified by Chriſts blood, Rom. 5.9. nor made righteous by his obedience, Rom. 5.19. then the Apoſtle would not tell us of a righteouſneſs imputed without works, Rom. 4.6. Neither would he as he doth in that place, exclude the Works of converted Abraham from Juſtification; I ſay, of converted Abraham; for thoſe words (Abraham believed God, and it was accounted to him for righteouſneſs, Rom. 4.3.) p. 326were ſpoken of Abraham divers years after his Converſion. as Dr. Ward hath obſerved: Our Obedience is an Evidence of our Juſtification,… 22. but till it can expiate ſin, and reach the top and apex of the pure Law, it cannot be the Matter of our Righteouſneſs before God. Our Church places good Works after Juſtification, and moſt exellently ſtates Juſtification in three things; Ʋpon Gods part his great mercy and grace; … of Salvation.upon Chriſts part Juſtice that is, the ſatiſfaction of Gods Juſtice, or the price of our Redemption by the offering of his Body & ſhedding of his Blood, with fulfilling of the Law perfectly & thoroughly; and upon our part true and lively Faith in the Merits of Jeſus Christ, which is not ours but by God's working in us: Thus our Church, leaving no room at all for Obedience In the point of Juſtification.

The Righteouſneſs of God (that which he commands and rewards) is the Righteouſneſs of Faith, Mr. Sherlock.or Righteouſneſs by the Faith of Chriſt: Now Faith in Chriſt, is often ujed objectively for the Goſpel of Chriſt, which is the Object of our Faith; and ſo the Righteouſneſs of Faith, or by the Faith of Chriſt, is that Righteouſneſs which the Goſpel commands: Thus Acts. 24. Felix ſent for Paul, and heard him p. 327concerning the Faith of Chriſt, that is, concerning righteouſneſs, temperance and the judgment to come, vers. 25. which are the principal Matters of the Goſpel; Thus obedience to the Faith, is obedience to the Goſpel, Rom. 1.5. In this ſence Faith and Works are oppoſed in St. Paul's Epiſtles: the Diſpute in the Epistle to the Romans is, Whether we muſt be juſtified by the Law of Moſes, or by the faith of Chriſt, that is, whether the obſervation of all the external Rites and Ceremonies, and an external Conformity of our Actions to the moral Precepts of it will justify a man before God, or that ſincere univerſal Obedience, which the Goſpel of Chriſt requires, which tranſformes our Minds into the likeneſs of God. and makes us new creatures? And that this Righteouſneſs of Faith, and this alone can recommend us to God, the Apoſtle proves from the Example of Abraham, in the 4. Chapter. who was accounted righteous for the ſake of his ſincere and stedfaſt belief of Gods Promiſes; verſ. 3. Abraham believed God, and it was accounted to him for righteouſneſs: And this, while he was uncircumciſed, which is a convincing argument againſt the Jews, that Circumciſton, and the obſervation of the Law p. 328of Moſes, is not neceſſary to juſtification, becauſe Abraham, the Father of the faithful, and pattern for our juſtification, was juſtified without it.

The Righteouſneſs of God,Anſwer. is the Righteouſneſs of Chriſt: And this is called the Righteouſneſs of God, becauſe he accepts it, and imputes it to us: And a Righteouſneſs through the Faith of Chriſt, becauſe Faith receives it: The Righteouſneſs of God is not Faith it ſelf, but a righteouſneſs through the faith of Chriſt, Phil. 3.9. Faith, I confeſs, is ſometimes put for the Goſpel; but the queſtion is not what it is in other places, but what in thoſe which ſpeak of the Righteouſneſs of God: Mark that place, Rom. 1.17. therein, that is, in the Goſpel, is the righteouſneſs of God reveiled from faith to faith. Here Faith is not put for the Goſpel; for then the Righteouſneſs of God ſhould be reveiled from Goſpel to Goſpel: Nay, here we have the Goſpel, the Righteouſneſs of God and Faith, all ſet down as diſtinct things: And in other Scriptures, we have the Grace of Faith mentioned with the Righteouſneſs of God, becauſe Faith receives that Righteouſneſs: The Moral Law of Moſes required not only p. 329external conformity; but internal Sanctity, and that in all perfection; the Apoſtle in the fourth Chapter to the Romans, excludes not only external obſervations; but the works of converted Abraham from juſtification; Faith is accounted for Righteouſneſs, not properly abſolutely in it ſelf, but relatively with reſpect to its object Jeſus Chriſt, as I have before proved.

Abrahams faith was not a faith in Chriſt, Mr. Sherlockbut Abraham believed God, and it was accounted to him for Righeouſneſs: Chriſt indeed was the material Object of Abrahams Faith; that is, he believed that promiſe, which God made of ſending Chriſt into the world; upon which account our Saviour tells the Jews: Your father Abraham rejoyed to ſee my day, and he ſaw it, and was glad, Joh. 8.56. But no man could believe in Chriſt till he came; that is, could not believe any thing upon his Authority, which is the true Notion of believing in him. Some men make work with Abraham's Faith, as if it were a fiducial reliance or recumbency on Christ for Salvation; upon which the Righteouſneſs of Chriſt, apprehended by Faith, was imputed to him: But how ſhould Abraham learn p. 330this great Myſtery from that general and obſcure promiſe; In thy ſeed ſhall all the nations of the earth be bleſſed; which is all that was ever reveiled to Abraham concerning Chriſt; this is ſuch a train of thoughts from: In thy ſeed ſhall all the nations of the earth be bleſſed; to the Imputation of Chriſt's Righteouſneſs, as Mr. Hobs himſelf could never have hit on: Is there no poſſible way for God to bleſs the world, but by imputation of Chriſt's Righteouſneſs? Or is there a natural connexion between this bleſſing and imputed Righteouſneſs, that we cannot understand the one without the other? before Abraham could come to the knowledge of imputed Righteouſneſs, he muſt diſtinctly know, firſt, that the bleſſings here meant are ſpiritual, pardon and eternal life: The whole Jewiſh Nation for many ages, who had more promiſes concering Christ, than this was, expected only a temporal Prince; and therefore they were prejudiced at the mean appearance of Christ. Secondly, That Chriſt was to dye for the ſins of the World: And this the Apoſtles themſelves did not underſtand till after Christ's Reſurrection. Thirdly, That he fulfilled all Righteouſneſs for us. Fourthly, That great mystery of the Incarnation of the p. 331Son of God, without which it is impoſſible to underſtand the vertue of his Sacrifice and Righteouſneſs. Fifthly, That intimate oneneſs and conjunction between Chriſt and his Church, which is a riddle not underſtood to this day. Sixthly, The Nature of Faith, rolling the ſoul on Christ for Salvation; and then poſſibly he might understand this great myſtery of imputed Righteouſneſs; and all this muſt be learned from that general promiſe: In thy ſeed ſhall all Nations be bleſſed.

Abraham believed the promiſe of the Meſſiah; Anſwer.but his Faith was not a Faith in Chriſt: Why ſo? no man could believe in Chriſt till he came; that is, he could not believe upon his Authority: But ſurely Chriſt was a Prophet under the Old Teſtament, his Spirit, and ſurely then his Authority too was in the Prophets, 1 Pet. 1.11. And ſo it was in the Promiſe to Abraham: Beſides, true Faith in Scripture imports a reliance or fiducial recumbency; ſo foreign and foreign, in the Old Teſtament ſignifies; and to theſe, (as Dr. Ward proves by many parailels) anſwers foreign, in the new, where alſo we often find that phraſe, foreign p. 332foreign, which is a phraſe totally the holy Spirits, found in no humane Author; I mean not for the Object, but the form of ſpeaking, foreign, is not any where but in Scripture (as Dr. Ward obſerves) which ſurely muſt import a reliance, or fiducial recumbency. According to this notion of Faith, I conceive Abraham reſted on, or truſted in the Meſſiah for Salvation; he being the Meſſiah, he could not but expect ſome great thing from him; and what was it, Temporals or Spirituals? Surely not Temporals, his Faith was gone beyond the Line of this World, even as far as the City which hath foundations in another, Heb. 11.10. And how did he think to come thither, but by the Meſſiah? He did not ſpeak to God, Gen. 18. trusting in his own righteouſneſs; But in the loweſt poſture of humility: much leſs did he think to enter Heaven upon the account of his own worthineſs; he was a man of great Faith, and the Father of the faithful: The Promiſes of the Meſſiah were Spiritual Ones, The ſeed of the woman ſhall break the ſerpents head, Gen. 3.15. that is, Chriſt ſhould diſſolve the works of the Devil, and erect his own Kingdom of Grace and p. 333Glory; In thy ſeed ſhall all nations be bleſſed, Gen. 22.18. That is, with all ſpiritual and eternal bleſſings in Chriſt. It is not imaginable; that God ſhould ſuffer the Faith of ſo great a Believer as Abraham, to hang in the thickets of carnal things, when he had ſuch ſpiritual Promiſes before his eyes; our Saviour ſaith, Abraham ſaw his day and rejoyced, Joh. 8.56. He ſaw the day of his Incarnation; and as ſome, the day of his Paſſion: How far God carried the eyes of his Faith, I know not; however he ſaw ſo much, as put him into thoſe joys and triumphs of Faith, which pointed beyond this World to that Salvation, which is the end and center of Faith: To me it ſuffices to ſay, that Abraham reſted upon Chriſt for Salvation, and then Chriſt's Righteouſneſs, though unknown to Abraham, was imputed to him: The Author ſaith, That, from in thy ſeed ſhall all nations be bleſſed, to imputed righteouſneſs, is a train of thoughts beyond Mr. Hobs, and yet (Abraham diſcerning the Meſſiah in that Promiſe) it may be abſolved in two ſhort words, that the Meſſiah ſhall merit Spiritual Bleſſings for us, and that that merit ſhall be applyed to us; there being no other way of applying p. 334of what is anothers, but by Faith on our part, and Imputation on Gods: The Author ask's the queſtion, Is there no poſſible way for God to bleſs the world, but by imputed Righteouſneſs? I anſwer, had not Chriſt dyed for us, which involves an imputation, nothing of bleſſing could have been expected, the wrath of God would no more have ſpared us, than it did lapſed Angels: The Jews about Chriſt's coming thought only of a temporal Meſſiah; the very Apoſtles for a time thought not of Chriſt's death; but this was becauſe they then lived in the dregs and darkneſs of the Jewiſh Church. I ſuppoſe in former ages the Jews had another manner of Proſpect of Chriſt, and above others Abraham, whoſe Faith ſtands in Scripture, with a more than ordinary crown on it, probably had ſo.

Now if you would know what the Faith of Abraham, and if all good men in ancient times was; Mr. Sherlock.the Apoſtle to the Hebrews gives us a full account of it, Heb. 11. that he diſcourſes there of a juſtifying Faith; that is, ſuch a Faith as renders men approved of God, and which he will count for Highteouſneſs, appears from the tenour of this Chapter, in the ſecond p. 335verſe he tells us, That by this the elders obtained a good report; that is, the Fathers were approved and rewarded by God for the ſake of this Faith, as he ſhews particularly, That Abel obtained witneſs, that he was righteous, ver. 4. That Enoch had the teſtimony, that he pleaſed God, ver. 5. That Noah became heir of righteouſneſs, which is by Faith, ver. 7. Now this juſtifying Faith is the ſubſtance of things hoped for, and the evidence of things not ſeen, foreign, A firm and confident expectation of thoſe things hoped for, and foreign, an argument of the being of thoſe things, which we do not ſee; Faith is ſuch a firm and ſtedfaſt perſwaſion of the truth of thoſe things, which are not evident to ſenſe, as makes us confidently hope for them: the object of Faith muſt be unſeen things, and the nature of it conſists in ſuch a firm aſſent to thoſe unſeen things, as produces ſome anſwerable effects in our lives: This is the general notion of Faith, by which the elders obtained a good report.

Faith is the ſubſtance of things hoped for; the evidence of things not ſeen, Anſwer.Heb. 11. This, ſaith Eraſmus, is encomium fidei, rather than definitio Dialectica: However be it, that juſtifying p. 336Faith is here meant; Chriſt (the marrow and center of the Covenant) muſt be included in it; Faith is the ſubſtance of things hoped for; that is, hoped for by vertue of the Promiſes, and in a ſpecial ſignal way, by vertue of the prime fundamental promiſe touching the Meſſiah, which (as we ſee, Gen. 3.15.) was delivered to Adam as an heavenly treaſure, more worth than a world; and by him was no doubt handed down to his poſterity, not meerly in the bare words and letters of it (for that protevangelium, or firſt Promiſe of the Goſpel was miniſterium ſpiritûs) but with ſuch Divine Commentaries upon it, as the illuminating ſpirit was pleaſed to give in to the heart of believing Adam; Faith, ſuch is its excellent nature, preſentiates and makes to ſubſiſt the good things hoped for, in ſuch a lively manner, as if they were actually at hand, and before our eyes: Nay, as learned Pareus obſerves on the place, it makes them ſubſiſt, not only ſpeculatively and aſſentively in the mind, but fiducially in the heart. Now by Faith in the Meſſiah the Elders had their divine Teſtimony. Abel was righteous before God; Enoch pleaſed God; Noah was an heir of p. 337Righteouſneſs, all of them were Juſtified and accepted in their perſons and holy walking: The Author makes Faith to conſiſt in a firm aſſent only, without any thing more in the nature of it: Thus the Romaniſts: Thus Bellarmine proves it to be only aſſenſum firmum, … certum ad ea omnia quae Deus credendae proponit: And to that purpoſe, among others, quotes this Text, Heb. 11. But I cannot find that this will down with Proteſtants: Faith is ſet forth by foreign, confidence; foreign, a firm perſwaſion; foreign, a fiducial liberty; foreign, a perſwaſion with full ſails; foreign, a fiducial ſubſiſtence of things hoped for; which expreſſions ſpeak more than a naked aſſent: Faith receives Chriſt, puts on Chriſt, feeds upon Chriſt, ſuch an foreign, it was to the Fathers in the days of Moſes, that they did eat the fleſh, and drink the blood of the Son of God, even before his Incarnation, 1 Cor. 10.3, 4. Meer aſſent cannot do this; Through faith we are juſtified, and have peace with God, Rom. 5.1. We have our hearts purified, Act. 15.9. We have the Spirit of all grace, Joh. 7.38. We quench the fiery darts of the Devil, Eph. 6.16. We have a victory over the world, 1 Joh. 5.4. We rejoyce in the hope of the glory of p. 338God, Rom. 5.2. Nay, not only in the hope of it: but with joy, unſpeakable and full of glory, 1 Pet. 1.8. as if we had a piece of heaven here below; meer aſſent cannot reach ſuch admirable effects: Nay, it may be in wicked men, who have not the leaſt mite of thoſe Graces or Comforts: Our Saviour hath excellently expreſſed the nature of true Faith: Every one which ſeeth the Son and believeth on him, hath eternal life, Joh. 6.40. Here are two acts, the one is foreign, to ſee the Son, to aſſent that he is the Redeemer of the World; the other is foreign, to believe on him, by fiducial recumbency; by which, ſaith Biſhop Davenant, Dav. Det. 165.Vitam à vitae fonte haurimus, & in ipſum quaſi totos nos immergimus, We draw life from the fountain of life, and wholly drown our ſelves in him; It was well ſaid of the School-man; Nullus poteſt juſtificari, niſi per unionem ad Chriſtum, prima autem unio ad Chriſtum fit per fidem; None can be juſtified but by an union with Chriſt, and the firſt union is by faith: Faith doth not only look upon Chriſt; but it unites to him, and reſts on him; It is not a meer intellectual thing, but as Philip ſaid, Act. 8.37. It is foreign, out of the p. 339whole heart, the whole, not a Plece only of the heart is reſigned up to Chriſt in believing, meer aſſent therefore is not the all of Faith, but there is fiducial recumbency in it: Thus our Church,3. Hom. of Salvation. The articles of our faith the devils believe, they believe all things written in the New and Old Teſtament to be true; and, for all this faith, they be but devils, remaining ſtill in their damnable eſtate, lacking the very true Chriſtian faith; For the right and true Chriſtian faith, is not only to believe that holy Scripture, and all the Articles of our faith are true; but alſo to have a ſure truſt and confidence in Gods merciful promiſes to be ſaved from everlaſting damnation by Chriſt; whereof doth follow a loving heart to obey his commandments. And again,1. Hom. of Faith. our Church ſets forth faith to be, a true truſt and confidence of the mercy of God, through our Lord Jeſus Christ, a truſting in God, committing our ſelves wholly unto him, hanging only upon him, and calling upon him: But it may be ſaid, that the Author places Faith in ſuch a firm aſſent, as produces ſome effects in our lives, and ſo not in meer aſſent: To which I anſwer, according to our Author: The nature of Faith ſtands only p. 340in aſſent: Obedience indeed is an effect of Faith, but it is not Faith it ſelf; it is not an eſſential ingredient in the nature of Faith; neither is it indeed the effect of any Faith, but ſuch an one as is total and genuine; that is, which is aſſentive and fiducial alſo.

The different ſorts of Faith reſult from the different Objects and Motives of it; Mr. Sherlockthe Apoſtle takes notice of two kinds of Faith in this Chapter; and Faith in Chriſt makes a third, which are all the kinds of Faith the Scripture is acquainted with: The firſt we may call a natural Faith; that is, a belief of the principles of natural Religion, which is founded upon natural Demonstrations or Moral Arguments, as that God is, and that he is a rewarder of them that diligently ſeek him; Which was the Faith of Abel and Enoch, whereby they pleaſed God; for there being no mention made of the Faith of Abel and Enoch in the Old Teſtament: The Apostle proves, that they were true believers; becauſe they had this Teſtimony, that they pleaſed God: Now it is impoſſible to be ſincerely religious, or do any acceptable ſervice to God without the belief of his being and providence, and care of good men: Theſe are the firſt p. 341principles of all Religion: And God required no more of thoſe good men, who had no other particular Revelation of his Will. Secondly, There is a Faith in God, or a belief of thoſe particular Revelations, which God made to the Fathers of the Old Teſtament: Thus Noah believed God, being warned of the deluge; and in obedience to him, provided an Ark; and this was imputed to him for Righteouſneſs. Thus Abraham, in obedience to the divine Revelation left his Country and Father's houſe, and went into a ſtrange Land: Thus Sarah by believing the promiſe of God, received ſtrength to conceive ſeed, and was delivered of a child, when ſhe was paſt age, becauſe ſhe judged him faithful, who had promiſed: Thus Abraham, in obedience to God, offered up Iſaac, which was as heroical an act of Faith, as was ever done by man: The like examples we have of the Faith of Iſaac, and Jacob, and Joſeph, and Moſes, &c. Who firmly believed all the particular Revelations God made to them, and confidently expected the performance of all his promiſes; how unlikely ſoever they appear'd to be: This is that Faith whereby Abraham, and all the good men in theſe days were juſtified, viz. Such a firm belief p. 342of the being and providence of God, and all thoſe particular Revelations God made to them, as made them careful in all things to pleaſe God, and to obey him.