The Doctrine of Justification Cleared, Treatise · Examination 2 · Chapter 3
CHAP. III. DISTINCTIONS.
DIST. 1.
Iuſtification, 1. active, ſignifieth that act of God whereby he juſtifyeth, 1. abſolveth a believing ſinner from guili and puniſhment.
Here's to be ſuppoſed his making him juſt by the imputation of the righteouſneſſe of Chriſt whence ab…o…ution as the effect therof; you often call it juſt making.
It may ſignifie alſo in this active ſignification any act of any efficient—yea to this may be reſer…ed the act of the forme …n formall cauſe it ſelfe, which a ſo in a way proper to it way be ſaid to juſtifie.
Conſider if the forme of juſtification be remisſion of ſinnes, then remisſion of ſinnes worketh juſtification, and ſo is in order of nature before it: and ſo remisſion of ſinnes abſolvech a believer from the guilt of, and puniſhment due unto his ſinnes, and ſo is the cauſe of it ſelfe; the cauſe and the effect alſo.
2. That which is paſſive, is the effect. The former is of God, this of man who is juſtified.
DIST. 2. Of Juſtice, hath theſe Diſtinctions. It ſignifieth,
1. The univerſall and abſolute holynes and integrity of his nature, making him infinitely averſe from doing any thing contrary to the rules of juſtice, and inclines him only to doe things agreeable therunto, 11. Pſ. 7.
2. Somtimes the nature of God we call truth, or faithfullneſſe in keeping promiſe, 36. Pſ. 6 6. He. 10. 1. Joh. 1. 9.
3. That gracious diſpoſition to his people, whereby hee is ſtill propenſe to do them good, relieve, ſupport deliver, pſh. 145. 7.
4. The gracious purpoſe of God, for for giving, ſaving faith in due time, 2 Pet, 1. 1.
5. Moſt concerning our queſtion, by the righteouſneſſe of God is meant that juſtification, way, method, or meanes of Iuſtification whereby God makes men righteous 5. Ro. 21. ſo 1. Rom, 17. 10. Rom. 3. by righteouſneſſe of God is meant Juſtification, or way of making men righteous, which Gods wiſedome hath found out.
6. Somtimes I conceive it may well betaken for Gods ſeverity to puniſh, 3. Ro. 25. 26. that he might appeare a ſevere judge and puniſher of ſinne.
7. Chriſt ſometimes ſeemes to be called the righteouſneſſe of God. 42. Ieſ. 21. 51. leſ. 8. becauſe hee is the great author of that righteouſneſſe or Iuſtification which God vouchſafeth to the world.
Ult. The ſociety of thoſe that are made righteous by GOD through Chriſt, are called the righteouſneſſe of God, 2 Cor. 5. 21.
…. I know not but Gods holines and righteouſneſſe are diſtinct attributes, nor how righteouſnes ſhould be defined by holyneſſe
1. I grant it making his nature adverſe to what's contrary to rules of Juſtice, his will and revelation of it in his word.
Inclination to do things agreeable, your text is more, he loveth; it's what he doth with delight.
2. The ſecond is granted for faithfullneſſe, but doth it reſpect onelyonly promiſes and not threats?
3. The 3 hath no difference from the former, for doing good and delivering his people are his promiſe.
4. And ſo is that of giving faith his promiſe to Chriſt to Abraham, under the head of bleſſedneſſe, comming, calling, gathering, ſaving.
Though in that place it ſeemeth more fitly to meane the righteouſneſſe of Chriſt ſee Biſh. Downham; who to that purpoſe citeth this Text, where (ſaith hee) it is called the righteouſneſſe of God, and our Sav tour Ieſus Christ which is an excellent testimony to prove the deity of our Saviour like to that, 2. Tit. 13. for it is not ſaid of God and our Saviour as noting two Perſons, but foreign of God and our Saviour betokening one, 2. becauſe it's that very righteousnes of God whereof the Apoſtle ſpeaketh in the places now mentioned, 1 Rom. 17. 3. 21. 10, 3. 2 Cor. 5. 21.
The righteouſneſſe of that per ſon who is God, l. 4. c. 2. p. 2.
And ſo you ſee, ther's no difference between this and the laſt place, nether is their meant Juſtification, but the righteouſneſſe of Chriſt the mediator the only way and meanes, by which God maketh men juſt; this is that the Lords wiſdome found out to declare his righteouſneſle, and which is revealed in the Goſpell, of thoſe texts, ſee the Author and place before named.
And therefore is he called, our right ouſneſſe, becauſe we are made righteous by his obedience, 5 Rom 19, and ſo in that, 2 Cor. 5. ult.
For your ſixth it denoteth his juſt will to puniſh ſinne and puniſhing thereof, that place proveth it, 3. Rom. 26. 27. when Chriſt is ſet forth a propitiation in blood, to declare Gods righteouſneſſe, that he might be inſt and the Iuſtifier: by it God perfectly hates ſin. Vengeance is his, and out of Juſtice, he will repay it, 9. Heb. 30. It's the just judgement of God, that thoſe that doe ſuch things are worthy of death 1. Ro 31. it's a righteous thing with God to render affliction to them that afflict you, 2 Theſ. 1.6.
2. This word, applyed to men ſignifieth ſometimes that gener all frame of the heart conſiſting of all holy diſppoſitions and affecti…s in ſome degree in every child of God, Gen. 7. 1.
This I ſuppoſe confuſion of righteouſneſſe and holyneſſe, which are diſtinct ordinarily in Scripture.
Noahs righteouſneſſe was the righteouſneſſe of faith, Chriſts righteouſneſſe applyed by faith, and all ſo in regard of a gracious diſpoſition of a ſoule conforming him to Gods law and congruous motions, which are properly your ſecond ſignification, 10. Act. 3 5. and 1 Ioh. 3. 7.
3. Your 3. dealing equally with men; is the ſame, gtving every one what is his own according to Gods law.
4. A fourth ſenſe: Iuſtification (in the paſſive ſenſe) is ſometimes by a metony my of the cauſe for the effect, expreſſed by the word righteouſneſſe, Galat. 2. 21. if righteouſneſſe, id eſt. Iuſtification, ſo 10. Ro. 4. Chriſt the end of the law for righteouſneſſe, i. Iuſtsfication, and for ver. 5. 5. Ro. 17, & 18. by one procurement of Iuſtification, 8. Rom. 4. 9. Ro. 30. 10.10. 1. Co. 1. 30. ſo 5. Rom. 19. compared with 18. 21. to make righteous and to juſtifie is the ſame.
Here righteouſneſſe is acknowledged the cauſe of juſtification indeed, nothing can make righteous but righteouſneſſe. They are diſtinct as cauſe and effect, and though the cauſe being put the effect followeth, or it's ordained to this effect; Yet its not to bee excluded, and I affirm this righteouſnes as that which is imputed, 4. Ro. 6,11. ſo the righteouſueſſe of Chriſt, ſo Rom. 10. 4. Chriſt is the conſummation of the Law, for righteouſneſſe to justification to every one that believeth, that is, applyeth it; ſo expreſſely in, 5. Rom. 17, 18, 19. ſo 9. Rom. 30. It was the righteouſneſſe of Chriſt which is of faith, he was the Stone in which they believed, and were not aſhamed: the Stone the Iewes ſtumbled at, of which they were ignorant, and ſubmitted not to the righteouſneſſe of God, So was Chriſt, and revealed in the Goſpell.
You grant here the cauſe for the effect, now name any other righteouſneſſe but Chriſts; faith is not righteouſneſſe, though relatively, and as an inſtrument it applyeth that righteouſneſſe and theſe are diſtinct as the Inſtrument and the matter with which.
Remiſsion of ſins is not that righteouſneſſe, is the effect as your ſelfe ponder theſe things.
5. Chriſt himſelfe as the procuring cauſe is uſually called the righteouſneſſe of men, …by an Ell…pfis 1. the Author or procurer of Iuſtification or righteouſneſſe Jere. 23, 6, 33. 16. ſo our hope our life our ſanctification our redemption.
Chriſt by his righteouſneſſe procured our Juſtification, it's the meritorious cauſe, but not only, it's the matter and the Application of it conſtituteth, ours ſhew it againſt Papiſts as I have ſhewed before, and ſhall hereafter.
6. By a metonymy of the cauſe for the effect, or antecedent for conſequent, as well the benefits and rewards oſ a ma… righteouſneſſe in the 1 and 3. acception of the word, as the bleſſings and priviledges which accompany that righteouſneſſe which we have by the merits of Chriſt in our juſtification, are ſometimes expreſſed by the terme righteouſnes, God will render unto man his righteonſnes, 33. Iob. 26. 112. p. 9. 5. Gal. 5.
I confeſſe all thoſe benefits and priviledges infoulded, in the promiſe and performance of this ighteouſnes of Chriſt, ſuppoſing that ſo in the firſt place: hee ſhall pray unto God (that is man in affliction) the effect is, he ſhall be favourable unto him, God ſhall forgive him.Per remiſſionem peccatorum jamjam pro juſto eum habens, imputata ei Chriſti … l…j ſui juſtitia, …. Merce…. in loc.
Upon which he ſhall ſee his face with joy, for hee will render unto man his righteouſneſſe. By remiſſion of ſinnes by and by accounting him for juſt, therighteousneſſe of Chriſt his ſon being imputedunto him.
Your ſelfe ſay we have them by the merits of Chriſt, in our Juſtification, I adde impuced, made our's by Gods donation, our receiving. It his righteouſneſſe, applyed.
In the ſecond pla e righteouſneſſe remaineth, not only conſequents.
In the third: our hope, things hoped for are the effects of righteouſneſſe of faith. Chriſts righteouſnefle applyed by faith. Suppoſing that applyed.
7. The word righteouſneſſe in ſome conſtruction of words, hath no preciſe or proper ſignification diſtinct from the word, with which it is joyned, but to gether makes a ſence of one and the ſame thing; thus imp…ting righteouſneſſe, Rom. 4. 6. 11. imputing doth not ſignifie one thing, and righteouſaes another, but together they ſignifie the ſame act of God, which w… call free juſtifying, ſo that to impute righteousnesis but freely to juſtifie, and righteouſneſſe imputed frec juſtification.
Righteouſnes is one thing, imputing another, Gods application or donation of it, Juſtification a third; the effect: of righteouſneſſe applyed. By Gods imputation of Chriſts righteouſneſſe the believer is juſtifyed; made righteous and pardoned.
You in the fourth ſenſe confeſle them cauſe and effect. Ult. The word righteouſnes accord…ng to the propriety of the hebrew tongue ſignifieth a company of righteous ones, &c. 2 Co. 5. 21. That wee ſhould bee made the righteousneſſe of God in him, &c.
1. I confeſſe that place of a companie; wee, all believers.
2. I deny that the word Righteouſneſſe ſignifieth a company for then were it not true of a ſingle man.
And the abſtract put for the Concrete, will be that we might be made a company of righteous ones, which we accept, it will be by the righteouſnes of Chriſt, for the text ſaith in him, not in our ſelves but him.
DIST. 3. Chriſts Righteouſneſſe is of 2 Kinds, one Divines call juſtitia perſonae: the other juſtitia meriti.
The termes Active and Paſſive, where in this Diſtinction is commonly conceived, are not altogether ſo proper, becauſe in that we call Paſſive, Chriſt was in ſome ſort active, willingly and freely ſubmitting himſelfe unto it.
The righteousneſſe of his perſon, is that whereby hee juſtifieth himſelfe onelyonly, his merit that where by hee juſtifieth others, the former conſiſteth partly in the integrity of his nature partly in the obedience hee performed to the Morall Law, or that which is impoſed upon all. The latter is that he performed to the peculiar law of Mediation; as his ſubmiſsion to death, to which hee was bound as Mediator.
1. If Chriſt was active in his paſsion by voluntary ſubmiſsion. Looke how you aſſerting the paſsive, deny that which is Active, and diſpute againſt it, and exclude the imputation thereof.
They were interwoven from his incarnation to his Chriſtus in vita paſſivam hab… actionera et in morte paſſione activam dum ſa tem operaretur medio terrae.death.
2. For your Diſtinction, perſonae et meriti. Let mee intreate you to make it more cleere to me, I cannot down with it as it is propoſed.
I thought luſtitia perſonae, had been the righteouſneſſe of Chriſt, God-man, and that the righteouſneſſe of his merit, had been his meritorious righteouſnes. Which is the righteouſneſſe of his perſon, of Chriſt God-man: and can ſee no difference.
Whereas you ſay the righteouſneſſe of his perſon is that whereby he juſtifieth himſelfe onelyonly. I anſwer he neither was ſo nor did ſo, for himſelfe, he lived and was comprehenſor from the moment of his conception, needed it not for himſelfe.
Wee were bound to have that integrity and that obedience, hee as our ſurety was bound to yield it for us.
And doe not you give as a concurrence, ſo merit to the active obedience of Chriſt in the matter of our juſtification. How then ſhall it not bee, juſti…ia meriti? And how ſhall it be for his Juſtificatio n alone I confeſſe I underſtand it not. And if ſo be that it was for himſelfe it was due, and ſo not meritorious, as you argue. And how ſhall it make Chriſts death to bee marveilous? His death will be left inſufficient, and wee in our ſinnes; either this is true or it was for us, not for himſelfe.
As for that obedience he was bound to the law of mediatorſhip… it conſiſteth in his whole poverty. When as being rich he became poore; to inrich us his riches conſiſted in that glorious eſtate hee had, being in the forme of God, equall with God; his poverty in taking our nature, the integrity of his nature in regard of divine grace and the obedience he performed by it: and ſufferings ſimply, obedience even to the death of the croſſe, were all his poverty his humiliation; when he tooke this, hee as itwere emptyed himſelfe, and became a ſervant: the excellency of that nature by unction with the holy Ghoſt was but poverty to his former rich eſtate and the Apoſtle ſaith the end was our inriching. When as you ſay.
Hee that maintaines that Chriſt was bound by the mor all Law to die for the ſinnes of men, ſaith in effect if he had not died he had bin a ſinner.
1. Ianſwer, put him our ſurety voluntarily ing…ging himſelfe to pay our debt, this being our debt, I queſtion not but hee was bound to it. You ſee a ſurety is bound for that debt, and muſt to priſon if he pay; not the ſurety, not paying transgreſſeth the law therein.
Paraeus maketh Chriſts death obedience to the Lawe, Biſh. Davenant in that place. If the righteouſneſſe of Chriſt Si juſtitia Chriſti ſatisfacient…, noſtra fiat per impitationem cur non etiam juſtitia Chriſt, legen implentis.ſatisfying bee made ours by imputation; why not alſo the righteouſneſſe oſ Chriſt fullfilling the law? How well he and B…. Downham and Paraeus agree with you the world knoweth and I have in part manifeſted.
DIST. 4. A thing may be ſaid to be Imputed.
1. A Mans owne acts good or evill, when as hee with…ut reward or puniſhment is reputed the doer of them ſo Chriſts Active and Paſſive obedience, to Chriſt, and ſinnes of believers …o themſelves …nd no others.
1. This is confeſſed not uſed in the Scriptures.
2. If this be ſo Chriſt did not obey for himſelfe, his ife, which is your doctrine, nor ſuffer ſor glory your doctrine before, or Gods imputation is not without blemiſh: ſeeing doings are not without reward, nor ſuffeing without a returne.
3. It croſleth the Scripture which layeth his poverty …own to make us rich. 4 Sins of believers are not ſo impued unto them, ſeeing ſome kind of puniſhments, chaſiſements follow in all whom God doth receive ſeeing …hey are imputed to Chriſt who ſatisfieth for them.
Theſe at firſt ſight ſeem to be againſt this Diſtinction.
2 Doings good or evill may bee ſaid to bee imputed to him then he is actually rew arded or puniſhed for them; or ſhall be in …ime, unleſſe ſome reaſonable and juſt occaſion ſhall intervene to …lter either of theſe purpoſes concerning him.
Let this goe, yet alteration in Gods purpoſe, is an …arſh expreſsion: alteration in ſuch as are good may …ee ſuppoſed, and ſo ſuch as are evill but not in Gads …urpoſed.
3. An other mans offence may bee imputed to us, when …ee are looked on as Councellors, &c. or are puniſhed as acceſſary and ſo good, when we are conceived authors, teachers. True and both juſtly or unjuſtly as wee are not councellors, &c.
4. Hither referre your fourth upon miſtake.
5. Wickedneſſe or vertue of one, may be ſaid to be imputed to others, when they are either puniſhed or rewarded, becauſe of relation to that man.—In this ſence (and in this onelyonly the ſinnes of men may bee imputed to Chriſt, becauſe hee ſufferea the things be did ſuffer in conſideration of them, and theſe ſufferings to us becauſe we are juſtified in conſideration of them. But that our's are reputed to him becauſe hee is reputed to have committed them, or that his righteouſneſſe Active or Paſſive: ſhould be there fore ſaid to be imputed to us, becauſe we are repu ed by God to have done or ſuffe ed one or other, hath neither footing nor ſoundation in the Scripture or reaſon.
1- Vertue in one may be imputed to another in a bare relation, an other may fare the better out of grace and bounty.
2. A bare relation is not enough for a juſt imputation of evill.
3. Our relation to Chriſt is not a bare one, he is one head, husband, Saviour, Redeemer, ſurety voluntarily, interpoſing himſelfe between us and God, undertaking our debt, ſatisfaction of God our actuall juſtification and ſalvation, the Lord graciouſly and righteouſly well pleaſed with the ſame.
4. Our ſurety bare not only our ſorrowes but our ſins, and was a ſinner, not by committing them, (or inherently) but by imputation, there muſt be the imputation of ſin, elſe not of puniſhment: And both juſtly ſeeing he was in this relation of a ſurety, and in bonds to God for us, God made him ſinne who knew none, in this ſence laid on him the …iquity of us all. Luther calleth him the greateſt ſinner.
And ſo his righ teouſneſſe active and paſsive are imputo us, by which wee are made juſt and acquited. They are ſubjectively in him, but by Gods gift or imputation …o ours, as if our ſelves, nad ſatisfied. Wee are found having his righteouſnes, made righteous, made the righteouſneſſe of God in him, as we are ſaid to ſatifie when our ſurety doth it ſo here. So that n…w we may be called fullfillers of the Law, ſaith our homile.
This is a Colewort often ſodden, a Papiſts device manifeſted to be ſo out of their Authors, diſcovered and defeated by ours before.
6. That may be ſaid to be imputed to a man which eſſentially and directly, conduceth either to the benefit or puniſhment which accrueth to him from that, which is more properly and immediately imputed to him, when the good deeds and veriue or evill deeds, and the corruption whence are imputed ſuppoſe to Wife and Children.
In this ſence as well the habituall righteousneſſe of Chriſt's perſon as active obedience may be ſaid to be imputed to believers, becauſe theſe were directly and eſſentially requiſite to make his death and ſufferings Juſtification and life, and ſalvation to them.—2. Becauſe its remote and unuſuall, and hath no maanner of countenance ſrom the Scripture. Piſcator, Paraeus, and other Orthodox Divines have ſimply denied all imputation of the Active obedience of Chriſt, and the doctrine of juſtification would not at all ſuffer, if the expreſſion were laid aſide.
For your doubleſſe and thoſe Divines practiſe, Two or three have many thouſands againſt them and you, who ſhew the contrary; I have read Piſcatorrecanted.
For Paraeus when as hee putteth Chriſts humiliation from his incarnation to his death, that which is imputed, cannot exclude the Active obedience of Chriſt, indeed his paſsion was active. But I argue whatſoever isdirectly and eſſentially, requiſite to make thedeath of Chriſt Juſtification, and life and ſalvation. That hath countenance in the Scriptures, thoſe divines cannot reaſonably deny. And if it were laid aſide, would cauſe the doctrine of Juſtification to ſuffer; deſtroy the very eſſence of it, nay Chriſts death.
But both the habituall righteouſnes of Chriſts perſon as well as his active obedience are eſſentially & directly requiſſte, &c. as hath beene further opened. Ergo, That which is eſſentiall, is not cauſa ſine qua non, cauſa ſine qua non is called, cauſa ſtolida & oci…sa, becauſe it is only preſent in the action and doth nothing therein: Doctor Abbot againſt Biſh. p. 497. It's abſolutely neceſſary and eternally. Its the matter or forme or both.
7. A thing may be ſaid to be imputed to a man when as … is dealt with, as if he had worth, but comes to have right in th… priviledges ſome other way, ſo righteouſneſſe is ſaid to be imputed, to him that believeth 4. Rom 6. 11. &c. be enjoyeth priviledges promiſed to a perfect righteouſnes of the law, though there be none ſuch found in him: becauſe Chriſt by his death hath purchaſed ſuch a right to thoſe priviledges, which is ſetled on him on bel eving; So that God looks on him with the ſame grace and favour wher with hee would looke upon him lagally righteous never ſinning.
I take what you lay down, that a believer by believing in Chriſt, is looked on with the ſame grace and favour wherewith God would looke on one never ſinning legally righteous? That ther's no ſuch righteouſneſſe in him. That its,
1. Purchaſed by Chriſts death. O but deny that all, thats meant by imputation of righteouſneſſe, Roma, 4. 6, 11.
2. That death hath active obedience an eſſentiall requiſite ex conceſſis; and I affirme, that the right and priviledges may bee ſetled on us beleevers: there muſt bee an imputation of, the righteouſneſſe of Chriſt, as the cauſe; Of that right and priviledges. I am found in Chriſts righteouſneſſe, ſo God looketh on mee as never ſinning, as legally righteous. I am by this imputation conſtituted righteous and ſo dealt with: the imputation of paſsive righteouſnes is graunted by Piſcator and others to avoid Socintaniſme; and that which is Active is not to be excluded, is inſeparable, if it be an eſſentiall requiſite to his death, that we may be juſtified by it.
8. One thing may be ſaid to be imputed to a man for another, when the rights of one are conferred on the performance of the other. Or when on one offence he is charged with the guilt of another, the guilt and conſequences▪ whereof are more notorious. Thus hee that provideth not for his … denyeth the Faith. i. The Goſpell, imputed unto him, becauſe the evill conſequences of both ſinnes are much the ſame. But are more readily acknowledged to ariſe from the later: ſo faith is ſaid to be imputed for righteouſneſſe, 4 Rom. 3. 5. &c. Becauſe the ſame priviledge, which originally did belong unto legall righteouſnes, are now ſetled on believing.
I have need of comment upon your comment and text two, my braines are very muddy, you bee mudde what ſhould give cleereneſſe, to what you intend.
But I anſwere, faith is ſaid to be imputed for righteouſneſſe in a figurative ſenſe, taking in the object the righteouſneſſe of Jeſus Chriſt, as at large before: And therefore is a man by faith as one legally righteous, in a more excellent eſtate, and hence the priviledges, From Faith as an Inſtrument applying that righteouſneſſe which God imputed: From which properly thoſe priviledges, belong and come unto us.
9. Matter of profit comming to a man by way of debt or donation, may be ſaid to be imputed to him: thus Ro. 4. 4. the reward, viz of Iuſtification and life, is ſaid to bee reckoned or imputed… him that worketh, and ſo deſerveth it: If God ſhould reward man with life upon obedience to the law: ſuch a reward ſhould not be looked on as matter of grace but debt.
1. The Apoſtles plaine words to him that worketh is the reward, not reckoned of grace, but of debt, ſo wee looke for nothing but by Gods free grace through the righteouſneſſe of Jeſus Chriſt, imputed to us by God, received by Faith.
This word you ſay is incumbred with variety of acceptations, never more thanke your ſelfe to my remembrance I never read it ſo much incumbred elſe where in any mans writing. (as that Fiſh) you bee mudde cleere water. It ſheweth to me you would faine eſcape undiſcovered in this mudde and blind eyes, that they may not ſee your error.
I now come to the 5. Diſtinction: Obedience to the Morall Law, may be ſaid to be required.
1. By way of Iuſtifications has a mans waies may be eſteemed perfectly righteous by God and have all the priviledges.
2. By way of ſanctification, that hee may teſtifie his expreſſe, ſubjection to God in both respects, it was required of man in innocency, and Angels ſtill: and of Chriſt himſelfe, campare Ma. 3. 16. with Jo. 15. 10.
Since the fall its not required by way of Iuſtification in the ſence expreſſed but onelyonly in the way of ſanctification. 1. Becauſe a ſinner is not capable of ſuch obedience. 2. Becauſe Gods other way is faith in Chriſt.
Therefore to affirme the fullfilling of the Law is required of any man either by himſelfe or another in his ſtead: For Iuſtification is … affirme, that a man that hath ſinned, hath not ſinned, or that which God hath ſaid he hath unſaid.
Obedience to the Morall Law, required of Adam was nothing elſe but his expreſſe ſubjection to God, and pleaſing him in all things. this was perfect righteouſneſſe: to which performed life was promiſed ſo to Angels.
Ther's an other reaſon of Chriſt, of whoſe poverty this was a part, he became a man, ſubmitted to the Law for us, became poore for us, and not for himſelfe.
Thus Mat. 3. 15. It became him to fullfill all righteouſneſſe; as a ſurety borne to us, given to us, and I thinke that particular, his baptiſme, is numbred amongſt his me diatory acts by the fautors of that diſtinction: to me it ſeemeth ther's a ſameneſſe of reaſon of that particular and all righteouſneſſe, all beſeemed him as the Mediator and as our ſurety. And what was due by us, was Gods commandement to Chriſt and on him as our ſurety. Since the fall we cannot ſubject our ſelves to the Law that we may be thereby juſt before God, neither is ſubjection by ſanctification, the onelyonly way that is required.
Perfect obedience is ſtill required to life, though we are not able; and it's impoſsible it's due and in force on our ſurety. I have read the morall law to be, lex aeterna, at …rnae obligationis, and of eternall obligation, Treat 1. p. 67.
That then we may have life, either it muſt be anſwered by our ſelves or another, that other I aſſert to be our Surety Christ, who as he died for my Juſtification, obeyed the Law for believers in Jeſus Chriſt; remember that eſſentiall to his death that we may live. By Gods imputation of the perfect obedience of Chriſt to Gods Law; we are righteous not as by ſanctification, but perfectly, and wee injoy it by Gods other way, faith in Chriſt as you ſpeake.
To affirme that the fullfilling of the law, is required of any man, or an other in his ſtead for Juſtification. Neither affirmeth that a man that hath ſinned hath not ſin'd, nor yet that God hath unſaid what he hath ſaid.
Gospell righteouſneſſe is the fullfilling of the law, performed, Evangeli… juſtitia eſt impletio legis non a nobis ſed ab alio pro nobis praeſtira nobis autem adeo per fidem imp… tatta▪ as Parus, V…. Cat…c. p. 348, Etiam evangelica juſtitia eſt legis impletio, neque pugnat cum leg… po cuangeli…am enim lex non aboletur ſed …. b litur, id ib.not by us but another imputed to us.
Even Goſpell-righteouſneſſe is the fullfilling of the Law; neither doth it ſight with the Law, for the Law is not aboliſhed by the Gospell, but eſtabliſhed.
DIST. 6. Christ may bee ſaid to keepe the law in reference to our juſtification 2. waies. 1. for us. 2. in our ſtead; in the former ſenſe it's admitted not in the latter. The former imports onelyonly it had an inflluence into our Iuſtification, and did contribute that which was of abſolute neceſſity thereunto. The latter imports that the keep…ng of the Law was primarily required of every man for his Iuſtification, ſince the fall: And that God (man being unable) ſent Chriſt to perform it in their rooms: which ſuppoſition ſtands convict of manifeſt untruth, in the former diſtinction, and elſe where.
See the former Diſtinction, and the place and you ſhall ſee it cleered: It's indeed oppoſition to the Apoſtle almoſt in termes, Ro. 8. 3, 4. as hath been alſo ſhewed, and ſhall bewhen I come to that Scripture afterwards.
DIST. 7. Iustification of a ſinner, I meane Paſſive▪ though … bee the ſame entire effect may be aſcribed to many cauſes very different.
This if it be a diſtinction, we ſubſcribe to; and thinke it againſt your ſelfe, when as you eſtabliſhing the ordination of God that Faith ſhall juſtifie, deny faiths doing it as receiving, in that name, wee have obſerved both to have their place and yeild it of all the reſt of the cauſes.