A Treatise of Justifying Righteousness, Book 2 · Aphorism 96 – Aphorism 100
Aphorism.
THis Accepting, which is a Moral receiving, Page 288.doth not, nor possibly can make Christ ours immediately and properly, as it is a receiving: But mediately and improperly only; the formal cause of our interest, being God's Donation by the Gospel-Covenant.
Animadvers.
Accepting is properly the receiving of a thing offered: And so our Accepting, presupposeth God's offer; our receiving, supposeth his Donation: And I should rather think that it is not God's offer and Donation, but our accepting and receiving, which doth immediately make Christ ours. The Gospel-Covenant is held out to many, who yet have no interest in Christ, because they have not faith to accept and receive him, John 1. 11, 12. Acts 13. 38, 39, 40. 41.
Reply.
This is a point of greater moment than to all appears: But as to your Objection, it is of most facile solution. There are two acts of God's Donation to be distinguished, which you confound: 1. One is his making the conditional Covenant or. Gift: This was a natural act past long ago, and our Acceptance supposeth it past. 2. The second is the moral act of this Covenant, Deed of Gift, or Law once made. This moral action is considerable, 1. As before our performance of the Condition; and that is imperfect, and properly no action, as to giving: For it is essential to a Condition, to suspend the act of the Law, Grant, or other instrumental Donation. 2. But when the Condition is performed, then the Law or Covenant doth truly agere or significare, and give Christ and Righteousness. For though the Instrument were in being before, yet it did not agere vel efficere, till the Condition was performed. And this is common in moral Action▪ or Efficiency, to delay so long, and begin on such terms: And the reason is, because all its force for Action is from the Will of the Law-giver or Donor: For it worketh but as signum voluntatis ejus. Now it is his Will that a conditional Grant shall not act, or be effectual till the Condition be performed, and therefore it cannot before. If a man make a Testament, giving so much to such a Son when he marrieth, and so much to another on such a Condition (as if it were but thankful Acceptance) this Testament will not give them any actual right, till the Condition be performed. So I answer you; Our Acceptance supposeth God's Grant, as made in the Instrument, and supposeth it conditionally to be ours; but as truly supposeth, that actually it is not ours till Acceptance; the Law till then suspending its act. Indeed if it had been an absolute Grant, it had been otherwise: For then the receiving would have been necessary only in natural, and not moral respect; and only ad possessionem & non ad jus. And yet some Grants use to be made in phrase of absolute ones, which yet imply Consent or Receiving to be conditional, because it is seldom convenient to make over any gift upon other terms: (Yet sometimes it is.) Can you think indeed (as you seem to intend) that all God's Agency is past before we believe, and that he doth nothing after? Why then he justifieth men before Faith ex parte sui, as fully as after; and the Reprobate as fully as the Elect: But both these are false. Indeed God doth no natural action after (it is ex vi Legislationis, that the Law doth still afterward act) but the moral act of his Law, which is debitum constituere, jus conferre, is after our Faith immediately: and this is the act that we are chiefly to look at. You say, the Gospel-Covenant is held out to Unbelievers, and what of that? Doth it therefore give right in Christ to Ʋnbelievers? Or doth Faith it self give that right? Or did God before give it absolutely, and they only lose the possession for want of a Reception merely natural? No, none of all this.
Aphorism.
IF the Covenant make Christ as King, the Object Ibid.of that Faith which is its Condition, *Viz. Of Justification.as well as Christ as a Deliverer or Priest, then may it be as fit a medium for our Justification as the other.
Animadvers.
It doth not follow, because the Covenant extends to more than Justification; and Justification it self requires that Christ be received as King, yet not that Justification may be obtained, but because it is obtained.
Reply.
1. You might easily discern from what went before, that I spoke of the Condition of Justification.
2. I perceive now that you think the receiving Christ as Priest, and as King, are two distinct acts; and that the former alone justifieth us, not only without the other, as a Condition, but even without its presence, which is but to follow because we are justified. Contrary, He that receives not Christ as Christ, (that is, in all the essentials of his Mediatory Office) doth not receive him, so as to be justified by him. But he that receives him only as Priest, and not as King, doth not receive him as Christ; therefore, &c. The Scripture calleth him Christ, the Anointed, more fully and frequently, in respect to the Kingly part of his Office than any. A false Faith doth not justifie: But to receive Christ only as a Priest, and not as King, is a false Faith; therefore, &c. Again, He that knows not Christ to be the King of the Church by Office, and de jure the Ruler of his Soul, knows him not with a true knowledg (no more than he that knows not that a man hath a head, but only a heart, hath a true knowledg of man;) therefore so to receive him is no true receiving. And if he know him to be King, and yet receive him not as such, then it is worst of all. Lastly, To receive Christ so as he was never offered, is no true receiving: But to receive him as Priest only, is so to receive him as he was never offered; therefore, &c. And therefore this receiving which you speak of doth not justifie.
Aphorism.
I Take it for granted, that Dr. Downam's Page 289.Arguments in the place forecited, have proved Affiance to be but a fruit of the principal justifying act of Faith.
Animadvers.
I cannot examine those Arguments, not having the Book wherein they are contained. But Affiance being taken for a Recumbency on Christ, it seems to be a principal part of justifying Faith, as being that which the phrase of Believing in Christ, so frequent in Scripture doth import, and which is meant by embracing, Heb. 11. 13.
Reply.
I am of your mind in all this: But withal, as Acceptance is the most principal act, and yet is a fruit of Assent: So Affiance may be a principal act, and yet be but a fruit of Acceptance or Election. And though [believing in Christ] imply Affiance, yet first it implieth Assent (of which Downam is large:) And though [imbracing] may include Affiance, yet first, and principally Acceptance, as is *I should have said, that there is first Affiance on the Speakers Veracity in the Assent of Faith; and then a quieting Affiance in the Consent, when it is strong; and a practical Affiance, in venturing on the dangers and difficulties, and hoping for the reward.evident.
Aphorism.
I Have earnestly sought the Lord's direction Page 291.my knees, before I adventured on it.
Animadvers.
That may argue the sincerity of your desire, but not the success of your endeavours.
Reply.
Concedo totum. You need not deny a Conclusion that was never inferr'd. Whether I have any better Argument for my success, I leave you to conclude upon perusal.
Aphorism.
IF Faith justifie, as it is the fulfilling of the Ibid.Condition of the New-Covenant, and Obedience be also part of that Condition; then Obedience must justifie in the same way as Faith.
Animadvers.
But I think it neither hath been, no… can be proved, that either Faith doth justifie, as it is the fulfilling of the Condition of the whole New-Covenant, which doth comprehend more in it than Justification; or that Obedience is part of the Condition of the New-Covenant, so far as it concerns Justification, I mean for the obtaining of it. Obedience is required indeed in the New-Covenant; but not that thereby we may be justified, but as a fruit of that Faith whereby we are justified.
Reply.
The first is yielded. You might easily know, that I spoke of the Condition of Justification: For the second, it is also granted of Justification begun: But as for Justification continued, and consummate by Sentence at Judgment, let it rest on the proofs themselves.