Antidote Against Quakerism, Part 6
Whether we are Juſtified by the Righteouſneſs of Christ Imputed?
THis is a Point of great moment. A man may erre in many other things, and yet be ſaved, as by fire; but an Errour in the ſubſtance of this is certain Damnation: All therefore had need be well informed about it.
By the Righteouſneſs of Chriſt, underſtand, his Active and Paſſive Obedience, or his fulfilling the Law in his own perſon, when on Earth, and his ſuffering to the death, according to the will of his Father. By the Imputation of it, underſtand, Gods making it over to us upon believing; his giving, granting, vouchſafing it to us, reckoning or accounting it ours.
As for the word [Juſtifie] the Scripture ſometimes, but very rarely, uſeth it to ſignifie, to make juſt by inherent Holineſs, or to ſanctifie, Tit. 3.5, 7. He ſaved us by the waſhing of Regeneration, that being juſtified, &c. It is uſed in contradiſtinction to Sanctification, 1 Cor. 6.11. But ye are ſanctified, but ye are juſtified, &c. And thus moſtly: We are therefore to take it in this latter ſenſe; In which it hath two ſignifications, all belonging to the ſame thing. It ſignifies, to declare Juſt, Luke 7.35. Wiſdom is juſtified of her Children. Pſal. 51.4. That thou maiſt be juſtified when thou ſpeakeſt. To Abſolve, Acquit or Diſcharge, Rom. 8.33. It is God that juſtifieth, who ſhall condemn? Prov. 17.15. He that juſtifieth the wicked, and he that condemneth the uſt, are both abomination to the Lord. Here it cannot ſignifie to make juſt; for this would be no abomination to the Lord.
As to the thing ſignified. 1. Juſtification implies an Accuſation, true or falſe. When a Father commends his Child charged with no crime, this is not Juſtification, but Praiſe. The Devil may bring falſe accuſations againſt us. Had man continued in the State of Innocency, no true Accuſations could have been brought againſt him. But now Moſes, or the Law of God is the true Accuſer of every one of us, John 5.45. There is one that accuſeth you, even Moſes in whom ye truſt. The Law ſaith, Curſed is every one that continueth not in all things written in the Book of the Law to do them, Gal. 3.10. The true Accuſation or Charge that it brings, and at the Day of Judgment will bring againſt us, is this: Thou haſt broken the Law; for thou haſt not from the beginning of thy life to the end thereof done every thing required in it. The Law will thus charge us; for it is not abrogated or made null: If it were, no wicked man could be condemned by it. But our Saviour tells us, Luke 16.17. It is eaſier for Heaven and Earth to paſs, than one tittle of the Law to fail. And we are aſſured, Rom. 2.12. He that hath ſinned in the Law, ſhall be judged by the Law.
2. Juſtification doth neceſſarily ſuppoſe an Apology or a Defence made by or for the Party accuſed. For if there be nothing pleaded on his hehalf, the Judge may not juſtifie, but muſt condemn him. This Defence is but two ways to be made; either proving the Accuſation falſe; So Wiſdom is juſtified of her Children. This world cenſures the Wiſdom of God fooliſhneſs, but her Children honour her. And ſo would a good Angel be juſtified, if accuſed; the Accuſation would be proved falſe, and that he never from the firſt moment of his Creation, once ſinned againſt God: thus he is capable of being juſtified by inherent holineſs. Or if the truth of the Charge cannot be denied, Juſtice demanding: What haſt thou to ſay for thy ſelf, why thou ſhouldeſt not be condemned? the only defence is by pleading, Though I am guilty, yet ſatisfaction hath been made for that guilt. Becauſe therefore the ſame fault cannot be twice puniſhed after ſatisfaction, 'tis as if it never were. This is the only way of Defence we have at Gods Tribunal. We cannot plead, we never broke the Law; for we have all ſinned, and come ſhort of the Glory of God; But we muſt plead Satisfaction made to the Law and Juſtice of God, for our guilt, by our Surety the Lord Jeſus Chriſt, and evidence our right to the benefit of this Satisfaction, by our Faith in his Blood, even ſuch a Faith as hath wrought by Love.
3. Juſtification doth formally denote a Declaration that the Party accuſed is Juſt or Innocent, and an Acquittance of him by the Sentence of the Judge. But this Acquittance, as to us fallen Creatures, is a proper Abſolution or Pardon. Had Adam in Innocency been accuſed, his Juſtification had been a Declaration of him Innocent in his own perſon, and an Acquittance of him from all penalty of the Law, as not deſerved. Our Juſtification is a Declaration of us (who have been guilty in our own perſons) juſt, or innocent, through the Satisfaction or Righteouſneſs of Chriſt our Surety, made over and reckoned to us, through Gods free Grace, upon our delieving; and an acquitting of us from all penalty of the Law, though deſerved, which is properly Abſolution or Pardon. So that though Adam in Innocency, or a good Angel, could be juſtified without a Pardon, yet 'tis impoſſible we ſhould be juſtified any other way, but by being pardoned. To ſum up our Doctrine: If the Queſtion be, What is it to be juſtified? The Anſwer is, to be declared juſt, and to be abſolved. If the Queſtion be, Who is it that doth juſtifie or pronounce us juſt, and abſolve us? The Apoſtle anſwers it, Rom. 8. It is God that juſtifieth. If the Queſtion be, We are guilty in our own perſons; for what is it that God doth juſtifie us? The Anſwer is, for the Satisfaction or Righteouſneſs of Chriſt. Rom. 5.18. By the Righteouſneſs of one, the free gift came upon all men to Juſtification and Life. If the Queſtion be, What is it that gives us intereſt in Chriſts Righteouſneſs, or upon which it is imputed or reckoned to us? The Anſwer is, Our Faith, Rom. 10.10. With the heart man believeth unto Righteouſneſs. If the Queſtion be, What will evidence our Faith to be living and ſound Faith? The Anſwer is, Our ſincere Obedience to the Law, Jam. 2.24. You ſee then how that by works a man is juſtified, and not by Faith only. We are juſtified by works, as evidencing our Faith living; by Faith, as giving Intereſt in Chriſts Righteouſneſs; by Chriſts Righteouſneſs imputed to us, as conſtituting us righteous, and ſatisfying for our Guilt; for the ſake of which, God doth impute us righteous, and abſolve us. This is the Doctrine we teach.
G. W. on the contrary teacheth, that Juſtification is by Faith in Chriſt, and by the Works that follow Faith, without Chriſts Righteouſneſs imputed. In this we agree, there muſt be a working Faith, or no Juſtification. And we muſt believe in Chriſt for Sanctification. In this we differ, whereas according to the Law of God, this Charge is, and will be brought againſt us; You have not from the beginning of your Life to the end perfectly obeyed the Law: It is therefore demanded, what have you to ſay, why you ſhould not bear the Curſe? He ſaith, Faith in Chriſt, and the Works that follow, without any mention of Chriſts holy Life and Sufferings, is our ſufficient defence againſt this Charge; is, that which conſtitutes us righteous before God as the Law requires; and for which conſequently God doth declare us righteous, and acquit us in Judgment. We ſay, that Chriſts holy Life and Sufferings is our only Defence or Apologie againſt this Charge, the only thing that can conſtitute us righteous according to what the Law requires; the only thing for which God doth declare us righteous in Law, and for which he abſolves, and frees us from the Curſe of the Law; as being imputed, and made ours upon believing. And again, Chriſts holy Life and Sufferings, being the only thing for which God doth juſtifie us; We ſay, that Faith in Chriſts Blood and Righteouſneſs, as the only thing that can ſatisfie the Demands of the Law, and Juſtice of God, is the only juſtifying Faith; and that Faith that overlooks this Object, Chriſts Obedience to the Death, as the only thing that can ſatisfie the Demands of the Law and Juſtice of God, is but a Souldeſtroying Faith, whatever it be. He on the contrary holds, that Faith in Chriſt for Sanctification only, is enough to bring him to Heaven.
The Controverſie thus ſtated; I come now to prove we are juſtified by Chriſts Righteouſneſs imputed, and not without it: From which, if I make it good, the other point clearly appears; That that Faith which carries not out the Soul to Chriſts Righteouſneſs, to have it imputed, is but a Soul-deſtroying Faith.
Arg. 1. No man can be declared Righteous in a Legal ſenſe, but who hath the Righteouſneſs of Chriſt imputed to him: But every one that God doth juſtifie, he declareth righteous in a Legal ſenſe: Therefore there is no man juſtified but who hath Chriſts Righteouſneſs imputed to him. The Minor is proved from what hath been already manifeſted. To juſtifie, is to declare juſt; to declare juſt in a Legal ſenſe; becauſe it is to diſcharge him from the accuſation of the Law; and in juſtifying, God doth judge us by the Law, though by the Goſpel alſo. The Major will eaſily appear, if we conſider what 'tis to be righteous in a Legal ſenſe. It is to be inveſted with a ſinleſs Righteouſneſs, from the beginning of Life to the end thereof; for this the Law requires. It doth require perfection, not only in the end of our Lives, but in the middle alſo, and in the beginning. It never allows us to ſin. If at ten years of age a perſon commits Murder, and then lives according to the Law of the Land in every tittle forty years; then arraigned for this, he pleads, that after that Offence he continued to live exactly according to the Law; the Judge cannot pronounce him innocent, and ſo acquit him, becauſe the Law did not allow him to commit Murder any part of his Life. In regard God wants not knowledge and proof of our Offences, if we have had but one evil thought, or have committed but one ſin only, all our dayes, if he looks not on us in his Son, reckoning his ſinleſs Righteouſneſs to us, how ſhould he declare us righteous in a Legal ſenſe? For the Judgment of God is always according to truth, Rom. 2.2. Having Chriſts Righteouſneſs imputed, we are inveſted with an everlaſting Righteouſneſs; he did not ſin, nor was there any guile in his mouth; a ſpotleſs Lamb. We have that on, which is a through conformity to the Law from the beginning of Life to the end of Life. But this Righteouſneſs not put on by Faith, we are not inveſted with any thing for which God ſhould declare and pronounce us righteous in the ſenſe of the Law; for every mouth muſt be ſtopped all the world is become guilty before God.
Arg. 2. If we are juſtified or pardoned upon the imputation of Righteouſneſs without works, then by the Imputation of Chriſts Righteouſneſs: But ſo we are, Rom. 4.6, 7. David deſcribes the bleſſedneſs of the Man to whom God imputes Righteouſneſs without works; ſaying, Bleſſed is he whoſe iniquity is forgiven. The former Propoſition appears hence: becauſe there are but two ways whereby a Creature who hath a Law given him, Do this and live, failand dye, may be juſtified, either by pleading he hath done this, and not failed from the beginning of life, to the end; and ſo he is to be juſtified by his works, as Angels are juſtifiable: Or if he hath not ſuch works, by pleading the Righteouſneſs of a Surety. It follows therefore, ſince we have no ſuch works, and yet Righteouſneſs is imputed, it muſt be our Saviours; for he is our Surety.
Obj. G. W. Divin. of Chriſt, p. 64. ſaith, This Righteouſneſs is not without the works of true living Faith, but without the works of the Law of works, which (in the following Page) he explains to be the Ceremonial Law, requiring Circumciſion. For, ſaith he, if it ſhould be without the works of Faith, Paul and James would claſh.
Anſw. 1. He knows we hold, that he who hath Chriſts Righteouſneſs imputed, hath works of ſincere Obedience alſo: that Faith which gives intereſt therein, is a working Faith: This James contends for; and that works manifeſt our Juſtification, becauſe they manifeſt the ſoundneſs of our Faith. A perſon is arreſted for a Debt of one hundred pounds, which he hath borrowed, and paid, and received an Acquittance for; the Judge clears him: It might be ſaid, he was cleared by his Acquittance, as evidencing Payment, for which the Judge cleared him. Thus according to James, Abraham was juſtified by Works, as evidencing his Intereſt in Chriſts Righteouſneſs, for which God juſtified him.
2. He acknowledgeth that Righteouſneſs is imputed without works of the Law of works. This is all I contend for. For hence I conclude, that Righteouſneſs which is imputed, muſt needs be Chriſts ſinleſs Obedience from the beginning of Life to the end: becauſe God being true, who hath ſaid, [Do this and live, fail and die] and we having all failed, there is no way for us to be juſtified without the Imputation of Chriſts never-failing righteouſneſs.
3. He errs, calling the Ceremonial Law a Law of Works; in giving this, the Lord gave a Law of Grace to his people; that which ſuppoſed them fallen, and ſo unable ever by their works to attain to Righteouſneſs, and pointed at Chriſt their Remedy.
4. I ſuppoſe he looks on the works of Faith as conſtituting that Righteouſneſs which God is ſaid to impute. But then,
1. He would make the Scripture ſpeak thus, that God imputes works wrought by us, without works wrought by us.
2. And if the works of Faith be our juſtifying Righteouſneſs, then either the works of Faith before we are perfect, or after only. If before, it follows, imperfect works are juſtifying Righteouſneſs, and that God will declare them righteous or conform to his Law, who are not ſo; for imperfection is not conformity to Gods Law: and that God will acquit them as innocent, who are breakers of his Law; for imperfection is a breach of Gods Law. How can this conſiſt with Gods truth, who hath ſaid, Curſed is he that continueth not in all? Imperfection is no ſuch continuance. If works of Faith only after we are perfect, be our juſtifying Righteouſneſs, according to this Doctrine, all the people called Quakers, muſt look on themſelves as in a ſtate of Condemnation; for none of them are yet perfect, end not having reached perfection, they have not a juſtifying Righteouſneſs, ſo are not yet juſtifiable; and dying in their preſent ſtate, they muſt all look for damnation, and to periſh for ever: a moſt ſad and uncomfortable Doctrine.
3. But were the works of Faith perfect, yet could they not be a juſtifying Righteouſneſs, becauſe not a perfect obedience to the Law, from the beginning of life to the end thereof. Who dares ſay, Gods Law doth not require this? And if this be the thing Gods Law requires, and God ſaith, Curſed be he that confirme th not all the words of this Law to do them, Deut. 27.26. Shew how it conſiſts with the vearcity of God to juſtifie him that hath not in the beginning of Life, as well as in the end, done all the works of the Law, nor is yet inveſted with the ſinleſs everlaſting Righteouſneſs of Jeſus Chriſt.
4. He himſelf excludes the works of Faith from conſtituting out juſtifying Righteouſneſs: For he excludes the works of the Ceremonial Law. And will he ſay, that Abraham did not in Faith circumciſe his Son?
5. Since it is not ſaid, he imputes any thing we have performed, for Righteouſneſs: but he imputes Righteouſneſs; and ſince Righteouſneſs in point of Juſtification is exact conformity to the Law of God from the beginning of life to the end: it neceſſarily follows, that the Righteouſneſs imputed is ſomething granted diſtinct from whatever hath been performed by us, and that Chriſts Obedience to the Law whilſt on earth, is the thing granted; for this only can be called Righteouſneſs in point of Juſtification.
Arg. 3. As we are made ſinners, and condemnable by the Diſobedience of Adam; ſo are we made righteous and juſtifiable by the Obedience of Chriſt, Rom. 5.19. As by one mans Diſobedience many were made ſinners, ſo by the Obedience of one ſhall many be made righteous. But the former is by Imputation, therefore ſo is the latter.
G. W. in anſwer to Mr. Danſon's Synopſis, p. 20. tells us, We are made Sinners not by any imputation, but by a real participation of Adams Sin.
Anſw. As if theſe were inconſiſtent; whereas, We could not be partakers of Adams ſin, were there no Imputation. Adams ſin was his eating the forbidden fruit; we are not partakers of this by our actual commiſſion of it, it muſt be therefore by Gods imputation. It cannot be ſaid, we are partakers of Adams ſin, in that we are perſonal Offenders. Let the words be weighed. [By one mans Diſobedience many were made ſinners,] It is not here ſaid, By many perſonal Diſobediences we are made ſinners (though this be true.) Adams ſin of eating the forbidden fruit, is really ours, by it are we made ſinners, and this muſt needs be through imputation. The 12th. verſe clears it. foreign In whom we all have ſinned. Children are not excepted; and yet many of them never committed actual Tranſgreſſion. If it be ſaid, through Adams ſin we are deprived of Gods Image; our Natures are corrupt; It is true; this confirms our Doctrine; for this is the puniſhmem of the firſt Tranſgreſſion: but how can it be that we ſhould be conceived in ſin, brought forth unclean, and deprived of Gods Image, and thus bear the puniſhment of Adams firſt ſin (before we were ever capable of actual Tranſgreſſion) but that we ſinned in Adam? God reckoned that firſt ſin to us as ours? God doth not puniſh that perſon in whom he doth not firſt ſee a tranſgreſſion. We conclude therefore, we are made ſinners not only by perſonal evil, but by imputation of Adams ſin alſo. And becauſe we are made righteous by Chriſts Obedience, as we are made ſinners by Adams Diſobedience, it follows, this is by imputation alſo, and not by converſion only, as G. W. p. 21. would have it.
This Text ſaith not, We are made righteous by the Obedience of many, that it ſhould be underſtood of every mans own Converſion; but of one. As the Diſobedience Adam wrought in his own perſon on earth, makes us ſinners; ſo the Obedience Chriſt wrought in his own perſon on the earth, makes us righteous; which muſt needs be by Gods imputing, reckoning, and making over to us, when Believers,
Arg. 4. For what God frees us from the Curſe of the Law, for that doth God juſtifie us: But for Chriſts Sufferings imputed doth God free us from the Curſe of the Law: Therefore for Chriſts ſufferings imputed, doth he juſtifie us. The Major is evident; for to be juſtified implies an acquittance or freedom from the Curſe of the Law. The Minor alſo Gal. 3.13. Chriſt hath redeemed us from the Curſe of the Law, being made a Curſe for us. It is for the ſake of Chriſt ſufferings we are freed. And if it be not imputed, and ſo made ours and reekoned to us as under gone for us, how ſhould any of us reap the benefit of it? or one more then another? And if we were not diſcharged from the Curſe for the ſake of Chriſts ſufferings imputed, but for faith, and the works that follow, without the imputation of Chriſts ſufferings, then Chriſt bore the Curſe of the Law for us in vain.
Arg. 5. What was Typified in the Ceremonial Law, is certainly accompliſhed. But the imputation of Chriſts ſufferings was Typified in the Ceremonial Law, Exod. 24.8. Moſes took the blood and ſprinkled it on the people, and ſaid behold, the blood of the Covenam. Heb. 9. The Holy Ghoſt tells us this was in order to remiſſion. What did this ſprinkling Typiſie but the imputation or application of Chriſt ſufferings to us? There is no pardon, no juſtification without it, 1 John 1.7. Chriſts blood cleanſeth from all ſin: Yet if it be not applyed, how can it cleanſe? Gods promiſe therefore is, Iſa. 52.17. He ſhall ſprirkle many Nations. And Heb. 12.24. Chriſts blood is called the blood of ſprinkling; Ye are come to the blood of ſprinkling; becauſe it cleanſeth only as it is applyed unto us.
Arg. 6. For what we are freed from condemnation, for that we are juſtified. But for the death of Chriſt imputed or reckoned to us are we freed from Condemnation, Rom. 8.34. Who is he that condemneth? It is Christ that died. Therefore for Chriſt death imputed are we juſtified.
Arg. 7. From the expreſs teſtimony of the Holy Ghoſt, Rom. 5.9. Much more then being now juſtified by his blood ſhall we be ſaved from wrath through him. Rom. 3.24. Being juſtified freely by his grace through the redemption that is in Chriſt.
Arg. 8. For what God doth pardon and accept us, for the ſame doth he juſtifie us. For to be juſtified is to be pardoned, and the ground of juſtification is the ground of acceptation: But we are pardoned for the ſake of Chriſts death imputed, Col. 1.14. We have Redemption through his blood, the forgiveneſs of our ſins: Eph. 1.6. We have Redemption through his blood, the forgiveneſs of ſin. Matth. 26.28. This is my blood of the New Teſtament, which is ſhed for many for the remiſſion of ſins. We are accepted for the ſake of Chriſt our ſurety, whoſe ſufferings and righteouſneſs are imputed, and ſo made ours. Eph. 1.6. We are accepted in the Beloved. 2 Cor. 5.19, 21. God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes unto them. For he hath made him to be ſin for us, who knew no ſin, that we may be made the righteouſneſs of God in him. It is evident that for the ſake of what Chriſt hath done and ſuffered, we are pardoned and accepted. And indeed there is no other way to obtain pardon, Heb. 9.22. Without ſheding of blood there is no remiſſion. Nor to be accepted. Exod. 17.3. What man ſoever there be of the houſe of Iſrael, that killeth an Ox or a Lamb or a Goat, ver. 4. and bringeth it not to the door of the Tabernacle, blood ſhall be imputed to that man; he hath ſhed blood, and that man ſhall be cut off from his people, v. 5. to the end the Children of Iſrael may bring their ſacrifices to the Prieſt. This Typifies, that if we think to have the beſt ſervices that we are enabled to perform accepted immediately as from us, and not for the ſake of Chriſt our Prieſt preſenting them to the Father for us, in the merit of that ſacrifice he offered once for all; they are ſo far from acceptation, that for this God will cut us off from his people: He will as ſoon accept of Murther from us as ſuch a ſervice. It remains therefore that Chriſts obedience to the death of the Croſs, is the only righteouſneſs for which, made ours, God doth juſtifie us.
Arg. 9. I did argue by a ſimilitude in the ſecond diſpute for explication ſake; becauſe they do ſo much deteſt to hear of a righteouſneſs wrought without us, and will be juſtified by no righteouſneſs but what is wrought within them. Thus I form my Argument. If the Righteouſneſs we are juſtified by, is a garment, a Robe, even the beſt Robe, then we are juſtified by a Righteouſneſs wrought without us. For our Garments are not wrought within us, but without us; and we may well conceive that the Holy Ghoſt makes uſe of this ſimilitude as for other ends, ſo for this in point of juſtification, to illuſtrate how that Righteouſneſs for which we are juſtified, is wrought without us, even by our Saviour Chriſt when he was upon the earth here, obeying his Father to the death: But the Righteouſneſs we are juſtified by, is a Garment, &c. In this Diſpute I found nothing at all of ſolidity in my Adverſary, ſo much as in his Anſwer to this, The upright put on Zeal for a Cloak, and Rightcouſneſs for a Garment; (which is true of the Righteouſneſs of Sanctification,) and is this Righteouſneſs wrought without them?
Anſw. Hence it follows, the Holy Ghoſt doth not alwaies uſing this ſimilitude, intimate to us that that Righteouſneſs which is put on, is wrought without us. However he may ſometimes. And that he doth, Luke 15.22. Bring forth the beſt Robe, and put it on him, I thus prove. By this Robe the Holy Ghoſt underſtands Chriſts Righteouſneſs, even obedience unto death: For, not to ſpeak of increated Righteouſneſs, even the eſſential and incommunicable Righteouſneſs of God, which never was wrought within or without, but is the Eternal God-head: There is a four fold Righteouſneſs.
1. The ſincere obedience of an upright man.
2. The perfect but looſable Righteouſneſs of the firſt man in Innocency.
3. The perfect but, confirmed obedience of the bleſſed Angels.
4. The perfect, everlaſting and infinitely pretious obedience of the Lord Jeſus Chriſt, when he was in our Nature on the earth, doing alwayes thoſe things that pleaſed the Father. This laſt muſt neceſſarily be underſtood by the beſt Robe. For this Righteouſneſs of Chriſt is better than the firſt, becauſe that was not a Continuance in all from the beginning of Life: Then the ſecond, becauſe that was not a Continuance in all to the end of Life: Then the third, becauſe that is but the Righteouſneſs of a Creature; whereas this is the Righteouſneſs of God himſelf. For God in our Nature obeyed God; and this is Righteouſneſs of infinite value and excellency, the very beſt Robe. It would be horrid blaſphemy for any to ſay, his own Righteouſneſs, that which he himſelf is enabled to perform in his own perſon, is a better Robe then this Righteouſneſs of the Son of God. Since then God beſtows Righteouſneſs on a returning Prodigal, and ſtiles it the beſt Robe, he would have us to underſtand by it a Righteouſneſs wrought without us: There being none wrought within us ſo good: We are juſtified then by that Righteouſneſs of Chriſt which he wrought without us.
Arg. 10. Either we are juſtified by Chriſts Righteouſneſs imputed, and ſo made ours upon believing, or we are juſtified by the Deeds of the Law: the Apoſtle knew no Medium, nor is there any revealed. For either we muſt be juſtified by our own perſonal obeying Gods Law or Will, or by our ſureties obeying it for us. Our own perſonal obediences to Gods will are the deeds of the Law. Whether we obey in our own ſtrength or Gods ſtrength, they are the deeds of the Law; whether we obey from Faith, or without Faith, they are the deeds of the Law: For the Law requires what we do, otherwiſe it were not obedience. But how ſull is the Scripture telling us, by the Deeds of the Law ſhall no fleſh living be juſtified? The only way of juſtification then is by our Sureties obedience for us, which muſt therefore be imputed to us, and ſo made ours; how otherwiſe ſhould we reap benefit by it?
Arg. 11. That for which we are juſtified muſt be of that worth as to redeen our loſt ſouls. But Chriſts ſufferings only, no Righteouſneſs wrought by us, is of that worth as to redeem our loſt ſouls. Therefore for the ſufferings of Chriſt, and not for any Righteouſneſs wrought by us, are we juſtified. This Argument God enabled me, the firſt Diſpute, to preſs with full enlargement on the Conſciences of the People to ſecure them from the ſoul-deſtroying error of this man. He hints it, p. 23. And all he anſwers is, ſuch away of uſtification ſhuts out ſanctification and holineſs; which is indeed no Anſwer, but an Objection. To which I anſwer, it ſhuts it out from being our juſtifying Righteouſneſs: For if Sanctification and Holineſs were it which redeems our loſt Soul, and for which, we are acquitted, in vain did Chriſt ſuffer for us that we might be redeemed and acquitted thereby. But it doth not ſhut it out either as inconſiſtent, or as a needleſs thing, Rom. 3.31. Do we make void the Law through Faith? God forbid: Yea we eſtabliſh the Law. It is ſo far from being inconſiſtent, that they are inſeparable, and the one a means to the other: Flying out of our ſelves, as ſeeing nothing but matter of condemnation in our ſelves, to Jeſus Chriſt by Faith; and apprehending the purity and holineſs of our Saviours heart and life, the ſufficiency of his ſufferings to redeem our ſouls from wrath; and that on his account God is ready to forgive and receive us to favour; hereupon our hearts turn to God, we diſlike our ſins, we are ſweetly engaged to pleaſe God in all things. Thus God purifies our hearts by Faith. Thus are we ſanctified by Faith which is in Chriſt. And a lively Faith will work by love. And though Holineſs be not needful to conſtitute a juſtifying Righteouſneſs, yet is it needful to teſtifie our love to God and Chriſt for providing ſuch a Righteouſneſs for us, and to pleaſe God, and to honour God; and that we may be a good example to our neighbour; and that we might have a good evidence of the foundneſs of our Faith; and to teſtifie our ſubjection to God who requires it of us. But to return, I prove the Major. Our ſouls were loſt, Luke 19.10. The Son of Man is come to ſave that which was loſt. 2 Cor. 5.15. All were dead. Matth. 20.28. The Son of man is come to give his life a Ranſome for many. If our ſouls were not loſt and undone, what need this? we were lyable to the Curſe, becauſe we had not continued in all; this is to be loſt. And if we were loſt, that for which we are juſtified muſt needs have worth in it to redeem loſt ſouls. What is not ſufficient to redeem our loſt ſouls, cannot be ſufficient to juſtifie us. It is impoſſible to be juſtified, and yet left in a loſt condition. The Minor hath two parts.
1. No Righteouſneſs wrought by us is of worth to redeem our loſt ſouls. Conſider the worth of our ſouls. The Body is more then raiment, the natural life is more to us then all the world: Skin for Skin, and all that a man hath will he give for his Life. How precious is the ſoul, capable of an everlaſting fruition of God, capable of everlaſting torments in hell? what can we give to God worth our ſouls? Conſider what it is to have our ſouls loſt; it is to have them obnoxious to Gods curſe, which if we have it will be an everlaſting deſtruction from the glorious preſence of God, an everlaſting torment in the flames of hell. Go ye curſed into everlaſting fire. Now what can we give to God proportionable to ſo great a loſs, to ſo great ſufferings? Sanctification and Holineſs, or a little faith and the works that follow: This is likely to do. There is no real Sanctification, no real Holineſs, till by Faith a perſon flies out of himſelf to Chriſt for redemption. But if it were otherwiſe, could this redeem our loſt ſouls? At Dice a man looſeth an eſtate of Ten thouſand a year: he to whom it is loſt gives the Looſer a Cottage; the Looſer would fain give this Cottage to have his eſtate again. Thus ſillily thou acteſt who thinkeſt that thy loſt ſoul may be redeemed with any thing of thine without the merit of Chriſts blood and ſufferings. If Faith and the works that follow, if Sanctification and Holineſs without Chriſts dying for thee could ſuffice to redeem thy loſt ſoul, Chriſt gave his Life a ranſom in vain.
2. Chriſts ſufferings are of that worth that they are abundantly ſufficient to redee… our loſt ſouls. If not, I am willing mine ſhould periſh everlaſtingly. But he is God bleſſed for ever who purchaſed the Church with his blood, Act. 20.28. In his ſufferings then there is worth enough, worth abundantly enough to redeem our ſouls for ever: Heb. 9.12. He hath obtained eternal Redemption for us. We may be as confident of it as we are that we live. Our ſoul is pretious, and Chriſts blood is as pretious, and far more pretious, 1 Pet. 1.17, 18. We are not redeemed with corruptible things; but with the pretious blood of Chriſt. Let us then with Paul abhor all ſanctification in us, all Holineſs, all works of Faith, whatever is wrought by us; in compariſon of what we ſpie by faith in Christ, And let us put our whole truſt in Christs ſufferings, for the redemption and acquittance or diſcharge of our loſt ſouls, from whatever damnation they are by ſin expoſed unto; that is, for juſtification.
Arg. 12. For that only doth God juſtifie us, which doth ſuffice to turn away his wrath from us. But Chriſts ſufferings only, not any thing done or ſuffered by us, is that for which God doth juſtifie us. This Argument was alſo preſſed the firſt diſpute, and enlarged. And there not being one word of anſwer pertinent in his book, I proceed, and prove the former Propoſition. Gods wrath hath been kindled againſt us. A Fire, ſaith God, Deut. 32.22. is kindled in mine anger, and ſhall burn to the loweſt Hell. Tophet is prepared. Adam (unto whom God ſaid, in the day thou eatest thereof thou ſhalt die the death) ſinned, and kindled Gods wrath againſt himſelf and all his poſterity; for we are by Nature the Children of wrath. In our own perſons likewiſe we have failed of continuing in all, and hence is Gods wrath up againſt us; for the Law worketh wrath. If Gods wrath hath been ſtirred up againſt us, it cannot be that we ſhould be juſtified till his wrath be turned away. God burning in his wrath is ready to condemn us, to take vengeance on us, to conſume us as fire; not to juſtifie and acquit us from our ill deſerts. That therefore for which we are juſtified muſt ſuffice to turn away Gods wrath from us. The next Propoſition conſiſts of two parts.
1. Nothing done or ſuffered by us, ſufficeth to turn away Gods wrath, Heb. 10.5. Sacrifice and offering thou wouldeſt not. Iſa. 40.16. Lebanon is not ſufficient to burn, nor the beasts thereof ſufficient for aburnt offering. ver. 15. The Nations are but as a drop of the Bucket. How can it be that we poor nothings ſhould be able by doing or ſuffering any thing, turn away the wrath of this Great ſelf-ſufficient Soveraign offended with us? Can fallen Angels do or ſuffer any thing? When we are made to ſuffer in our own perſons, it is for ever, for ever that we ſuffer, becauſe miſerable worms we never can ſuffer enough, that his wrath ſhould be turned away from us. And if burning Ten thouſand Millions of years in Hell is not enough to turn his wrath away; how little reaſon is there to imagine, that a little faith, and the works that follow, ſhould ſuffice? If this were enough, then in vain did Chriſt ſay, Heb. 10.7. Lo, I come to do thy will O God. In vain was Chriſt our Paſſover ſacrificed for us; for what end did he come, for what end was he ſacrificed for us, but that he might make attonement for us, that he might make Reconciliation for the ſins of the People, that he might turn away wrath, and ſo the deſtroying Angel might paſs over us?
2. Chriſts ſufferings do ſuffice to turn away Gods wrath from us. 1 Jo. 2.1, 2. We have an Advocate with the Father, Jeſus Chriſt the Righteous, And he is the Propitiation for our ſins. Heb. 13.12. But this man after he had offered one ſacrifice for ſins, forever ſat down on the right hand of God. Eph. 5.2. Chriſt hath loved us, and given himſelf for us an offering and aſacrifice to God, for a ſweet ſmelling ſavour. Let us then place no confidence in ſanctification, holineſs, faith, and the works that follow, as if theſe (ſaying aſide Chriſts death on the Croſs) could turn away Gods wrath and render God ſo well pleaſed with us, as to diſcharge, acquit, juſtifie us; but let us by true faith repoſe all our truſt in Jeſus, who offered himſelf a ſacrifice for us, for juſtification, deliverance from wrath to come; He is the only hiding place from the ſtorm; the only covert from the tempeſt.
Arg. 13. That for which God juſtifies us muſt ſuffice to ſatisfie his juſtice for our tranſgreſſion. But Chriſts ſufferings only, nothing done or ſuffered by us, can ſuffice to ſatisfie Gods juſtice for our tranſgreſſion. Therefore Chriſts ſufferings, and not any thing done or ſuffered by us, is that for which God doth juſtifie us. Juſtice is ſatisfied upon tranſgreſſion, when it hath duely puniſhed it. This premiſed, I prove the Major. We having not continued in all, God will not juſtifie us without ſatisfaction to his juſtice for our ſin.
1. We may judge of this by Gods dealing with fallen Angels, there being no proviſion made for the ſatisfaction of Juſtice for their fall; God will never juſtifie them: but they are to be condemned, and bear their deſerved puniſhment for ever. Why ſhould we imagine that God will juſtifie any of us, who have fallen as well as they, never puniſhing our fall, as juſtice doth require?
2. We may conclude it from Gods Law; the contents whereof are all equal, holy, juſt, and good. In the Law we may take notice of three things, each of which are concluſive of the point in hand.
1. Gods Judgement, which is alwaies according to truth; and he hath judged that whoever of us, in the leaſt tittle, do break ſo equal, ſo holy, juſt, and good a Law, we do deſerve his Curſe. If he had not thus judged, he would not have added this ſanction to his Law, and ſaid, Curſed is he that continues not in all. God judgeth this but a meet and deſerved puniſhment. And ſhall we imagine that God will not do what is meet to be done? That God ſhould not act according to his own Judgement? Hence I think, we may conclude God juſtifieth none of us without puniſhing our ſins.
2. Gods Truth, God having ſaid in the day thou eateſt thereof thou ſhalt die the death, and curſed is he that continues not in all; doth not his truth engage him to execute his juſtice in puniſhing ſin? ſhould mercy offer to pronounce any man abſolved, his ſin unpuniſhed, Truth would ſtop the mouth of mercy, and ſay, hold, I have ſaid, Curſed is he that continues not in all, and I cannot but be true. Hence I conclude, no offender is juſtified but his ſin is puniſhed to the full.
3. Gods will and purpoſe; In the day thou eateſt, thou ſhalt die the death. If it be his will and purpoſe to puniſh ſin in us, he doth it. Whatſoever the Lord pleaſed, that did he. Then no fallen man is juſtified but is ſin is puniſhed, and ſo juſtice his ſatisfied for that his ſin.
4. We may demonſtrate it from Gods not ſparing his own Son, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all. What made Gods juſtice lay on ſo? did Chriſt ever by ſin provoke to this? will God puniſh where there is no ſin? This is an Ocular demonstration. The Faith of a Believer that is juſtified can here ſee Juſtice puniſhing his tranſgreſſion; and that he is not juſtified without full ſatisfaction to Juſtice, God hath puniſhed then the ſins of all that are juſtified in Jeſus Chriſt. And the Holy Ghoſt tells us, Heb. 2.10. This became God. It became him for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through ſufferings. Did it not become God to act according to his Judgement? according to his Truth? according to his Juſtice? having executed his juſtice on ſome of his offending Creatures, fallen Angels; not to let the ſins of his other offending Creatures, fallen Men and Women, to go unpuniſhed? The point is clear, That for which God juſtifies us who have been Tranſgreſſors, muſt be that which ſatisfies his Juſtice for our Tranſgreſſions. The next Propoſition hath two parts.
1. Nothing done or ſuffered by us, can ſuffice to ſatisfie Gods Juſtice. Every known ſin is a wilful rejection of infinite Goodneſs, a free choice of infinite Diſpleaſure, a bold contempt of Infinite Majeſty, preſumptuous Rebellion againſt infinite Soveraignty; and a diſdainful making him a Liar, who is infinitely a Lover of Truth: It therefore carries inſinite demerit with it; and nothing ſhort of infinite puniſhment, or ſufferings of infinite wrath can poſſibly ſuffice to ſatisfie for it. But what proportion to Infinity can any thing we do or ſuffer, bear? Why do men lie in Hell to all eternity, but becauſe they are not able to bear a Curſe proportionable to the Infinity of Gods perfections, againſt whom they have offended? Faith, and the Works that follow, can this without the imputation of Chriſts Sufferings, ſatisfie Gods Majeſty for our ſin? It is Blaſphemy againſt God, it is moſt damnable Idolatry to ſuppoſe it. It is to debaſe God, and make him our Equal; this is Blaſphemy: It is to exalt our ſelves, and make our ſelves Gods Equal; this is Idolatry in the higheſt degree. For there is none but Gods equal, and this is God himſelf in our Nature, that is capable to ſatisfie God for ſin, Zach. 13.17. Awake, O Sword, againſt my Shepherd, againſt the man that is my fellow, ſaith the Lord of Hoſts. If we crawling worms can ſatisfie Gods Juſtice any way for our ſins, then Chriſt received the Stroak of Gods Jvſtice in vain.
2. Chriſts Sufferings ſuffice to ſatisfie Gods Juſtice. To compremiſe this Argument; If when we lay under the Sentence of Death, Chriſt became Surety for us, had our ſins imputed to him, died for us, God accepted his perſon, his Sacrifice, and for his ſake turns away his wrath from us, forgives us, frees us from Condemnation, is reconciled to us, ſaves us; then Chriſts Sufferings do ſuffice abundantly to ſatisfie Gods Juſtice for our ſins. But the Antecedent is true, therefore the Conſequent alſo.
1. We lay under the ſentence of Death, Eph. 2.3. We were by nature the Children of wrath, even as others.
2. Chriſt became our Surety, Heb. 7.22. By ſo much was Jeſus made the ſurety of a better Teſtament.
3. He died for us, 1 Cor. 15.3. Chriſt died for our ſins according to the Scripture.
4. God accepted of his Sacrifice, Eph. 5.2. He gave himſelf for us an Offering and a Sacrifice to God, for a ſweet ſmelling Savour.
5. God accepted of his Perſon, Heb. 8.1. Now of the things which we have ſpoken, this is the ſum; We have ſuch an High Prieſt who is ſet on the Throne of the Majeſty in the Heavens.
6. For his ſake doth God turn away his wrath from us, 1 John 2.2. He is the propitiation for our ſins; He ſaves us from the wrath to come.
7. For his ſake doth God forgive us, Col. 1.14. In whom we have Redemption through his Blood, the forgiveneſs of our ſins.
8. For his ſake doth God free us from Condemnation, Rom. 8.1. There is therefore now no Condemnation to them that are in Chriſt Jeſus.
9. For his ſake is God reconciled to us, Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son. 1. Pet, 3, 18. Chriſt alſo hath once ſuffered for us, the juſt for the unjuſt to bring us to God.
10. For his ſake he ſaves us, Rom. 5.9. Much more then being now juſtified by his blood, ſhall we be ſaved from wrath through him. What can we deſire more to manifeſt that Gods Juſtice is fully ſatisfied for our ſins by the ſufferings of Chriſt? Chriſts Sufferings then are the hope ſet before us, and God hath ſpoken with an Oath, That by two immutable things in which it is impoſſible for God to lie, we might have ſtrong Conſolation, who are fled for refuge (from the Stroke of Gods Juſtice) hither. Chriſts ſufferings fled to by Faith, are they, for which God will juſtifie us. For in regard they have fully ſatisfied Juſtice for our ſins, we may be confident they will ſecure us from Condemnation; it being againſt Juſtice it ſelf to puniſh thoſe ſins a ſecond time, that have been puniſhed to the full already, Againſt this Doctrine of Satisfaction, G. W. Div. of Chriſt, objecteth many things. I ſhall briefly run them over, and reduce them to five Concluſions.
Obj. 1. Satisfaction is not needful. Cannot God command his wrath? p. 62. Cannot he ſatisfie and pleaſe himſelf? Man can pardon without ſatisfaction: this were to render God more cruel than man, 62. Such Blaſphemy is this man not afraid to utter: The Lord convince and humble him. But I anſwer; Canſt thou Reader, ſee fallen Angels tormented in hell to all eternity, becauſe Gods Juſtice is no way ſatisfied for their ſins, and yet ſay, what need is there for any ſatisfaction? When God judgeth it meet all ſin ſhould be puniſhed, when in his Threats he hath declared his Will and Purpoſe for it, bound himſelf by his Truth and Faithfulneſs; canſt thou yet ſay, what need have I of any Saviour to ſatisfie Juſtice for my ſins? When God ſpared not his Son, wilt thou ſay, what need theſe Stroaks of Juſtice? Yet if this Doctrine be true, God is cruel in this mans eyes. Poſſibly he will ſay too, If God doth damn the Impenitent, if he damnes the fallen angels, he is cruel; for he can command wrath. Can a King forgive all violation of his Laws without puniſhing any, and reign? It would not be his perfection, to do this, it would be his ſin. Eli's not puniſhing his Sons, coſt him dear; and ſo did the like offence coſt David. The Lord would have us forgive private Injuries for his ſake, who will make us ſatisfaction, when the Offender cannot; as he himſelf is willing to forgive us for Chriſts ſake, who hath made him ſatisfaction, which we cannot, Eph. 4.32. Forgive one another, even as God for Chriſts ſake hath forgiven you. And ſince we have aſſurance that it is the free pleaſure and purpoſe of God, according to the truth of his Word, and as he judgeth it meet to puniſh all ſin; and that he hath puniſhed our ſin in his Son: how vain is it now to queſtion, Cannot God appeaſe his own wrath? If God will not juſtifie us without ſatisfaction, we are not to look for it any other way; but rather admire and heartily embrace his Mercy, in that for Chriſts ſake, he is willing to forgive us.
Obj. 2. Chriſts Sufferings could not be any ſatisfaction to Gods Juſtice for our ſins: For they were Perſecutors that imputed ſin to him. p. 63. Nothing but a Creature ſuffered. He ſuffered by ſinners, and under the burden and weight of their Tranſgreſſions. His tender Spirit ſuffered for Tranſgreſſors, foreſeeing wrath coming on them. p. 58. He ſuffered not eternal death, not that height of revenge as goes againſt Reprobate Angels, p. 9. Not infinite Wrath, pag. 45.
Anſw. Whatever Perſecutors did, it muſt not be denied that God laid on him the iniquity of us all: Nor that God made his Soul an Offering for Sin, though men were Inſtruments of part of his Sufferings. Not only did he grieve foreſeeing mens miſery; but he bore the killing ſtroak of Gods Juſtice, to prevent the miſery of all that believe in him. Without his Death Juſtice would not ſuffer that we ſhould be forgiven, Without ſhedding of Blood there is no Remiſſion. For the ſake of his Death, Gods wrath is appeaſed towards us; he forgives, accepts, loves, ſaves us. What can be more evident than that Gods Juſtice is ſatisfied in his Death? And for that perſon, who is God, to ſuffer a Temporal Death (though in his humane nature only) this is of infinite value; an infinite abaſement, a ſtroak of infinite wrath; for had not Gods wrath againſt ſin been infinite, he would not thus have ſtruck a perſon of infinite worth and dearneſs to him, interpoſing as Surety between him and us miſerable ſinners. For God in our Nature to ſuffer what he did, this is more than for Men or Devils to ſuffer Gods eternal wrath or revenge; this wrath more clearly ſhines in the Infinitude of it, in thus ſmiting the Brightneſs of his Glory, and the expreſs Image of his Perſon, than in the eternal damnation of Men and Devils in the unquenchable Flames of Hell.
Obj. 3. It cannot be that God ſhould puniſh our ſins in Chriſt to ſatisfie his Juſtice; God doth not hate his Son, p. 52. God bears Infinite love to his Son. His Law is, the Son ſhall not bear the iniquity of the Father, but every man his own ſins.
Anſw. That Law admits exceptions; One is this; Except one man voluntarily becomes Surety for another; In this caſe, Gods Law is, Take his Garment. And he that is Surety for a Stranger, ſhall ſurely ſmart for it. In regard then, Chriſt voluntarily became Surety for us, in puniſhing him for our Sins, God doth not act contrary to this Rule. And in regard Chriſt could conquer his Sufferings, and they, according to the everlaſting appointment of God, were to be a Step to his own eternal advancement, as well as the Salvation of his choſen; it was an act of Gods Dear Love to chuſe him forth for this Undertaking, though for a time he poured forth his wrath upon him for our Iniquities, Iſa. 42.1. Behold my Servant whom I uphold, mine Elect in whom my Soul delighteth.
Obj. 4. Chriſts death did not make ſatisfaction to Gods Juſtice for our ſins. God promiſeth pardon upon our repentance and turning, p. 40. If ſatisfaction be made, what need could there be of Chriſts Interceſſion? p. 15. Why are not all out of Priſon, and Fetters? Why doth the Debt of Obedience ſtill remain? p. 60. Why are thoſe for whom Chriſt died, ſtill puniſhed? p. 61.
Anſw. It is for Chriſts ſake that God doth pardon upon repentance; there is no pardon for fallen Angels promiſed upon their repentance, becauſe Chriſt ſatisfied not for them. But having purchaſed Salvation for us, at the hands of Juſtice, by his Interceſſion he obtains the purchaſe at the hands of free Grace; and ſo applies it to us. Chriſts Death doth ſo glorifie Gods Juſtice in our Salvation, as if therein he had put forth no act of Grace: Chriſts Interceſſion doth ſo glorifie Gods Grace in our Salvation, as if therein he had put forth no act of Juſtice. This Satisfaction was deſigned for all them, who through ſpecial Grace, in time believe. Theſe all are delivered here from the guilt and reigning power of their ſins; and ſo are out of their Fetters; and ſhall hereafter be delivered from the being of ſin. It is required of them, that they be obedient, which is but Gratitude. Being diſobedient, they ſhall be corrected, for their good; which is but Love and Kindneſs. They are to ſuffer nothing from revengeful wrath; nothing in order to the ſatisfying of Gods Juſtice; they ſhall never come into Condemnation.
Obj. 5. This Doctrine is mans Invention. Did Chriſt ſatisfie that man might take liberty to ſin? As if a Prince ſhould grant an Act of Indempnity, that his Subjects might ſpread Dung on his Face, p. 48.
Anſw. How will mad men ſpurn away Gold, and caſt Dirt on thoſe that tender it to them? Since Mankind fallen, muſt needs, according to the truth of Gods Laws eſtabliſhed, periſh for ever, as well as fallen Angels, if we had had no Mediator to expoſe himſelf to the Stroak of Gods Juſtice engaged and reſolved to puniſh our ſins: Since for Chriſts ſufferings ſake it is, that we are pardoned, accepted, ſaved; all this according to the unerring Scriptures of our moſt glorious God: He muſt ſhut his eyes againſt the Sun, who will not ſee that this Doctrine of Satisfaction is according to truth: Nor doth it tend to Licentiouſneſs: If a diſcovery that the leaſt ſin deſerves Gods infinite wrath; that upon commiſſion of the leaſt ſin nothing can free us from everlaſting burnings, but the Death of Jeſus Chriſt in our ſtead; that for the ſake of Chriſts death God is moſt freely ready to forgive all our ſins; if this tends not to break the heart for ſin, to turn the heart to God, to engage the heart with everlaſting indignation againſt what is diſpleaſing to the Lord; what is? Nor can this Writer nominate one of us, that encourageth men to take liberty of ſinning from the conſideration of Chriſts ſatisfaction. Nay he cannot but know that our common doctrine is, none are ſharers in the benefit of this ſatisfaction, but thoſe who have ſuch lively apprehenſions of it by Faith, as kindleth love to God and Chriſt above their lives, and engageth their hearts in all obedience. It is true ſuch have many faylings, but far from open petulant deriſion and contempt of God; their unavoidable infirmities are their burthen, in theſe they can read their own deſerts, even to have them as dung caſt back into their faces, and to be rejected for them; but their ſin is their miſery, they loath themſelves, and ceaſe not to make their ſpotleſs Saviour, who bled for them, their refuge; and thus in him they have peace, comfort, ſafety, Salvation. The Lord convince and humble ſlanderers, and eſtabliſh his own people in his Truth.