The Doctrine of Justification Cleared, To the reader
To my Reverend Brethren, the Miniſters of Gods Word in the City of London, with all others labouring in that worke of the Lord in other parts of this Kingdome.
Reverend Sirs,
YOu have here preſented unto your view, Animadverſions on Mr. J. G. Animadverſions, and an examination of his whole Treatiſe of Juſtification; He hath appealed to ſome of you, and I appeale unto you all. He aſſerteth the imputation of faith for righteouſneſſe, and that in a proper ſenſe, denying the imputation of Chriſts righteouſneſſe to Juctification.
Though he granteth faith imputed, to be that whoſe object is Chriſt, p. 6. Tr.1. and that it is its office to bring us to fellowſhip with Chriſt, and of that juſtification and redemption which Chriſt hath purchaſed, p. 5. ib. and that it is eſſentiall to it to lay hold on Chriſt, p.14.
Yet he aſſerteth this faith not to be taken figuratively by a Metoy my or Metalepſis with reſpect to the object, becauſe it laieth hold on Chriſt or Chriſts righteouſneſſe, Tr. 1. p. 14. but properly and formally, p.22. 36. 41. & 44. &c. Yea, he ſaith, neither is the righteouſneſſe of Chriſt, the object of faith as juſtifying, p. 43. And that the righteouſneſſe of Chriſt (in the variety of the objects of faith uſed in Scripture) is not to be found in the leaſt mention, p. 38. The Scriptures make not the leaſt mention, or give the leaſt intimation of ſuch a thing, p. 43. there is no found or intimation of the righteouſneſſe or active obedience of Chriſt, p. 39.
And though he ſaith (with what agreement to himſelfe, let him looke to it) Not but that the righteouſneſſe of Chriſt is and ought to be beleeved as well as other things revealed and written in the Scriptures, and is of nearer concernment then other things to the maine, p. 39.
And that the Scriptures propound the righteouſneſſe of Chriſt or his obedience to the Law, as that which is to be beleeved, and that, ſo it may be termed a partiall object of faith, that as ſomewhat that ought to be beleeved, p. 43.
Yet it may be beleeved by ſuch a faith as the Turks and Jewes have, p. 39. and ſo the creation of the world is propounded to be beleeved, and that Caine was Adams ſonne, p. 43.
When as he denieth the righteouſneſſe of Chriſt, that that is imputed to us for righteouſneſſe, he addeth, But it is that for which righteouſneſſe is imputed, p. 17. that is, it procureth that our faith ſhould be imputed for righteouſneſſe unto us, p. 101 plainely. The merit of Chriſt or of his righteouſneſſe hath ſo far▪ prevailed with God on our behalfe, that by or upon our faith we ſhall be accounted righteous before him, which in effect is the ſame truth which we maintaine, viz. That God for Chriſts ſake, or Chriſts merits ſake doth impute our faith for righteouſneſſe unto us, p. 11. and then, in this ſenſe onelyonly, and not any other, may the active and paſsive obedience of Chriſt be ſaid to be the righteouſneſſe by which we are juſtified, p. 13.
This faith (not in a figurative, but properſenſe) is required and accepted for righteouſneſſe, and hath the ſame favours, rewards, and priviledges upon the tender of it that ſhould have beene given to men in regard of that legall righteouſneſſe had it beene fulfilled, &c. p. 15. 16. It is as good, p. 6. as available and effectuall to juſtification, p. 15.
It is all that God requires of men to their juſtification in ſtead of the righteouſneſſe of the Law, p. 92. And therefore if God ſhall not impute or account it unto them for this righteouſneſſe, it ſhould ſtand them in no ſteed at all to their juſtification, p. 92. Yea,
He calleth it from Phil. 3. 9. a righteouſneſſe which God himſelfe hath found out, and which he will owne and countenance & account for righteouſneſſe unto men, and no other but this, p. 86. the righteouſnes there mentioned is as being and ſtanding in faith, &c. and he calleth it a righteouſnes which will certainely carry it, notwithſtanding all the unlikelihood and ſeeming imperfections of it, and that the thing is fully concluded and eſtabliſhed with God accordingly, ib.
This is the Helena he contendeth for, in Preaching firſt, and now in Print. The condition appointed by God, and required on mans part, in oppoſition to Chriſts righteouſneſſe, the object; which he deneith the object of this faith as juſtifying, p. 38. In this which is but inherent righteouſneſſe, a weake and imperfect righteouſneſſe, which muſt have help to make it accepted, if ever it be ſo, in this I ſay will he be found not that which is by faith as an inſtrument, received and put on, and would have us to be ſo too, which God forbid. It will not ſteed us before Gods tribunall, his friend Pareus calleth it Blaſphemy againſt the holy Ghoſt, as in the front is ſhewed; the Apoſtles text is for faith of Chriſt, and his righteouſneſſe, his righteouſneſſe being that which is imputed, Rom. 4. 6. 11. as I ſhall fully ſhew.
It is obſervable, that this which is here by him eſtabliſhed, is notwithſtanding by him alſo in effect confounded with remiſſion of ſinnes which with him formally juſtifieth. This he calleth the imputing of righteouſneſſe. To ſhew that God hath no other righteouſneſſe to conferre upon a ſinner, but that which ſtands in forgiveneſſe of ſinnes, Tr. 2. p. 7. That righteouſneſſe which God is ſaid to impute unto men through faith, is nothing elſe (being interpreted) but the forgiveneſſe of ſinnes, Tr. 1. p. 75. this (he ſaith) hath the priviledges, though not the nature of a perfect righteouſneſſe, p. 76. But let that paſſe, being fully conſidered in d…e places.
Againe, the thing he mainly oppoſeth, is the active obedience or righteouſneſſe of Jeſus Chriſt, of this he ſaith, amongſt the variety of the objects of faith in the Scriptures, there is not the leaſt mention as before.
And (eſtabliſhing the paſſive obedience as the meritorious cauſe imputed in its effects, now faith, now pardon of ſinnes) telleth us, That if Chriſt had fulfilled the Law for us in our ſteede, there had beene no occaſion of his dying for us, and that there is no light clearer then this, Concluſ. 7. Tr. 2. p. 10.
Yea though he calleth it an efficient remote; not immediate, qualifying him to, but having no immediate influence, Tr. 2. p. 69.
Yet it is not cauſa ſine qua non, with him; Cauſa ſi…e qua non, is cauſa ſtolida & ocioſa, onelyonly preſent in the action, and doth nothing therein, as Dr. Abbot againſt Biſh. p. 497. Cauſa ſine qua non, non eſt cauſa, as the Logitians. This is a remote efficient confeſſed, and ſo cauſa.
And for the active obedience of Chriſt in the production of this effect, Juſtification, Mr. John Goodwine, ſeemeth to me to ſay enough to eſtabliſh it in good earneſt, and to have no cauſe▪ of excluding the ſame, which yet he often doth.
We deny not the righteouſneſſe of Chriſt in it ſelfe, rather we ſuppoſe and eſtabliſh it, p. 16, neither the abſolute neceſsity of it; neither the meritorious efficiencie or cauſality, in reſpect of the Juſtification of a ſinner, p. 16. but beleeves, &c. we are juſtified for the merits ſake of Chriſts righteouſneſſe, there being a full conſideration in it, why God ſhould juſtifie thoſe that beleeve in him. It is true, he meaneth the Paſsive righteouſneſſe chiefely, p. 16. which doth not exclude the Active.
Yea, that it falling into the Paſsive, and conſidered in conjunction with it hath influence into, and contributeth towards the juſtification of a ſinner, as acknowledged on both ſides, p. 7. That, together they may be called a righteouſneſſe; for which; but at no hand with which we are juſtified, p. 62. Wherefore they muſt be both together included or excluded, and in the ſame ſort.
He will not have the Active and Paſsive righteouſneſſe ſeparated in reſpect of this common effect juſtification, p. 132. and ſaith, as the Active ſeparated will not profit; ſo neither will the Paſsive it ſelfe be found it ſelfe, that is an atonement or expiation of ſinne according to the wili and purpoſe of God, except we bring in the Active to it, p. 132.
And elſewhere, Though it be not ſatisfactory ſimply and directly in it ſelf, nor contributing any thing by way of merit towards the juſtification of a ſinner, ſo that God is moved thereby to juſtifie any man, (theſe are his hungry and cold; if conſiſtent, expreſſions) Yet it cannot be denied—but it hath a moving efficiencie—qualifying in part the Sacrifice of Chriſt for the fulneſſe and height of acceptation with God, Tr. 2. p. 81. It was of abſolute neceſsity to qualifie and fit the Sacrifice for the Altar, to tender him a perſon meete by his death, and Sacrifice to make an atonement.—The abſolute holineſſe and righteouſneſſe of the humanity it ſelfe was of neceſſary concurrence thereunto, p. 201.
There is great weight and moment in the righteouſneſſe of Chriſts perſon, to aſſure or ſecure the conſciences of men concerning their juſtification by his death.—It qualifieth his perſon at leaſt in part for that meritoriouſneſſe of his death, which may ſtand the world in ſteed for their juſtification, p. 204.
He acknowledgeth the infinite perfection and worth of it, p. 87.
And that the habituall holineſſe of his perſon and morall righteouſneſſe or Active obedience of his life—are eſſentially and directly requiſite to make his death and ſufferings, Juſtification and life and ſalvation to them as hath beene further opened in the former part of this Treatiſe, Tr. 2. p. 54. Theſe are to be conſidered.
It is true he teacheth us, that Chriſts Active obedience, that of nature and life were due for himſelfe. But will not conſider that what is due cannot merit, he that doth all is but an unprofitable ſervant, he hath done but what he ought. And if the merit be deſtroyed, how can it make Chriſt a Prieſt, or his Sacrifice an atonement? how is it, in its ſelfe an atonement or expiation of ſinne as before?
And what is become of our juſtification and ſalvation, yea of the glory of Chriſt?
You ſhall read dangerous doctrine about the imputation of Adams ſinne, that it is ours but in the effect, not the ſinne it ſelfe, as his opinion is alſo of the imputation of Chriſts righteouſneſſe, as if our ſpirituall death in which we were borne, ſuppoſed not our ſinne, Adams, ours ſinne by imputation.
Of Adams ſinne he ſaith, (extenuating it much though he ſaith he doth it not) It is a ſinfull ſ…mbling or miſ-carrying. Not out of envie, malice, or other ſiniſter end or intention, which are the maine aggravations of a ſinne, and rayſing the offenſiveneſſe of it to the greateſt height; but out of an inconſideratneſſe or incogitance, which though it be no cloake for ſinne, yet is it a roote of the leaſt bitterneſſe or provocation from whence it is lightly poſsible for ſinne to ſpring, Concluſ. 10. p. 19. 20. 2. Tr. Are you of this opinion of Adams ſinne? I think otherwiſe, and in due place ſhew it.
And what doe you conceive of this in his foureteenth Concluſ. The ſentence or curſe of the Law was not properly executed on Chriſt in his death. But his death was a ground or conſideration to God whereby to diſpence with his Law, to let fall or ſuſpend execution of the penalty or curſe therein threatned.—Neither did God require the death and ſuffering of Chriſt as a valuable conſideration whereon to diſpence with his Law, towards thoſe that doe beleeve more, or ſo much in a way of ſatisfaction to his juſtice, then his wiſdome▪ for God might with as much juſtice have paſſed the tranſgreſsion of his Law without conſideration or ſatisfaction, p. 33.
What I conceive I tell you in due places. I beſeech you interpoſe your ſelves to the ſetling of our brother. I perſwade my ſelfe and know many of you are the ſame with our learned reformed Divines, who whether they are for that I oppoſe, and in that name enemies of this imputation, I leave alſo the world to judge.
I profeſſe my ſelfe amongſt the friends of Imputation (as Mr. G. calleth us, 2. Tr. p. 147.) of the Active and Paſſive obedience of Chriſt; the opinion he holds, I alſo hate, (I thanke Chriſt) and as yet ſee no cauſe to change my judgement.
If Mr. Goodwine hath yet more to ſay in this cauſe, if he be more ſuccinct, replying in a Chriſtian and brotherly manner (which I earneſtly deſire) he ſhall finde me cedere neſcium, ready for a further triall; and if in any thing I ſhall not agree with others, my reverend Brethren, and they ſhall lovingly advertiſe me of it; they ſhall finde me a lover and imbracer of the truth ſhewed; Homo ſum, nihil humanum à me alienum puto. I doe not willingly erre, againſt all my failings. Thankes be given to God for our Lord Jeſus Chriſt, the Lord our righteouſneſſe.
Your weakeſt Brother and Companion in the work of Jeſus Chriſt, HENRY RODROUGH.