Anti-Socinianism, Part 4 – Dedication 3
Fourthly, concerning a ſinners juſtification before God.
WE are now to have do with the great and weighty buſineſs of a ſinners juſtification before God, then which nothing is more neceſſary to be known, or more comfortable to be believed, and therefore, the bleſſed Spirit, by the Word and Ordinances, doth teach every faithfull ſoul to believe and know, that he, being a ſinner in himſelf, and by ſin obnoxious to eternal damnation, is by the mercies of God in the merits of Chriſt, by faith apprehended and applyed to his own ſoul, not only freed from the guilt of his ſins, and the puniſhment due unto the ſame, but alſo accepted as righteous before God in Chriſt, and made heir of everlaſting ſalvation. This Doctrine ſo neceſſary, and ſo full of comfort, is ſtrangly and ſtrongly oppoſed, by the Papiſts on the one ſide, with whom our controverſy is not at preſent, by the Socinians on the other*Juſtificationem & ſalutem per obſervantiam Legis, & praeceptorum Dei ſomniant. Calovius de Socinianis. Extra Chriſtum ejuſque mortem nos Salvari potuiſſe, ideoque abſolute neceſſariam non eſſe mortem Chriſti ad noſtram juſtificationem affirmat. Smalcius, libro de ſatisfactione. c. 10. p. 28., from whoſe calumnies; and foul aſperſions, we ſhall endeavour to cleer it, with the beſt abilities God hath afforded us. Being then a controverſy of ſuch importance, that it concerneth our very title to Heaven and everlaſting happineſs, it is to be handled with all diligence, and not without a more then ordinary invocation of the Spirit of Truth, that he would lead us into all truth, and guide us in ſetting down the ſame, that God may have glory, and poor ſouls may find comfort; as alſo aſſiſt and ſtrengthen us againſt all the Enemies hereof, confirming and eſtabliſhing us in the profeſſion of the ſame.
For our more orderly proceeding herein, we intend (God willing) to paſſe by theſe ſeveral ſteps, or particulars.
Firſt, we ſhall ſhew, what Juſtification is;
Secondly, we ſhall declare the cauſe of it;
Thirdly, we ſhall deſcend to the fruits and effects of it; in ſome, if not in the moſt of which, we ſhall ever and anon have ſome skirmiſhing with the Enemy;
And laſtly, we ſhall conclude the whole, and yet all with as much brevity, as poſſibly we may.
We come to the firſt, namely, to ſhew the nature of Juſtification: for the right underſtanding of the Word will very much help and further us, that we may the better know, what it is, of which we are to ſpeak; for which purpoſe, neither Cicero, Terence, Caeſar, nor any of thoſe, who were the firſt and pureſt Authours of the Latine tongue, were ever acquainted with this word Juſtificare, which is now in uſe among us, and with which at this time we have to do, We muſt therefore ſeek farther, and look higher, if we mean to be truly certified hereof, and fully ſatisfied herein; Omitting then all others, we will only pitch upon two places, the one in the Old, the other in the New-Teſtament, as the apteſt in my judgment, of all other for this purpoſe; The one that of the WiſemaneProv. 17.15., He that juſtifieth the wicked, and he that condemneth the juſt, even they both are an abomination to the Lord: Here is the Word it ſelf, and its oppoſite; the Word it ſelf foreign ſignifying *Abſolvere;to abſolve, or free: the oppoſite foreign importing*Improbificare (ſi ita liceret loqui) i. e. condemnare & ad ſupplicum tradere. to condemne, or to deliver over to juſt and condigne puniſhment; They are both Judicial terms, exerciſed or uſed in judgment, holden on ſuch weighty matters, as touch the life or death of the perſon concerned or engaged; The other anſwerable hereunto, is that of St. Paul Rom. 8.33., where he propounds the queſtion, Who ſhall lay any thing to the charge of Gods Elect? and rather then we ſhall go away without an anſwer, he himſelf, as beſt able for to do it, will furniſh us; Surely none; None indeed can juſtly do it, to which he adds a reaſon to the purpoſe; For it is God that juſtifieth. The Apoſtle in this place makes a bold challenge in the behalf of all the Elect, foreign? Who can accuſe them, or call them into queſtion, or, is there any thing that can be laid againſt them? And yet we ſee they do not want accuſers, the Devil is ready at hand to do it, the Law of Moſes will do it, yea, rather then fail, their own conſciences will do it; But what ſays the Apoſtle? al this is to no purpoſe; For foreign, it is God that juſtifies, that is, frees them from all theſe accuſers, and their accuſations too; yea abſolves them from the guilt of ſin, not imputing it to them, but imputing the righteouſneſs which is by faith; For the Apoſtle oppoſeth juſtification to condemnation here, as Solomon alſo did before; Even here alſo are two actions of judgment ſet before us; The one charging a man with guilt, or crime, of which being juſtly convicted, doth pronounce the ſentence of the Law againſt him; The other oppoſite to both theſe, abſolving and acquitting him from guilt and puniſhment, doth declare and publiſh him to be juſt and righteous. This is a matter of high concernment, and to ſpeak the very truth, there cannot but be a great deal of difficulty in defining things of this nature; We will not therefore truſt to our ſelves, or any abilities in us, as thinking it ſufficient to trade with our own ſtock, in a buſineſs of ſo much conſequence; but will rather; as the man of Macedonia, call for help, and ſee where or how we may beſt ſupply our ſelves; And behold here is one at hand, that is both able and willing to furniſh us, (of whom we will make uſe at preſent; for I ſuppoſe we cannot mend our ſelves look where we will) with ſuch a definition of Justification, as may be juſtified in all the parts thereof, which is this, it is, ſaith he, an act of God whereby he acquitteth every penitent and believing ſinner, not imputing to him his ſins, but imputing to him the perfect ſatisfaction and righteouſneſs of Chriſt; There is not any part of this definition but is Scripture proof, as we ſhall ſee (God willing) by degrees hereafter: In the mean time, having ſeen what is meant by the word Juſtification, as alſo the nature and definition thereof, we paſſe on to the next thing propoſed by us, namely, the cauſes, which (as in all other things, ſo in this) are four, to wit, the Efficient, Material, Formal and Final.
The Efficient cauſes of a ſinners Juſtification are of two ſorts, either principal or inſtrumental; the principall is God, both eſſentially, the whole Trinity gIſa. 43.25. Rom. 3.26., I, even I am he that blot out thy tranſgreſſions; and alſo perſonally; The Father hRom. 8.33., That He, namely, God the Father might be juſt, and the juſtifier of him that believeth in Jeſus; The Son alſo teſtifieth this of himſelfiMatt. 9.6., ſaying, the Son of man hath power to forgive ſins, and ſo to juſtifie theſe that were ungodly.
The Holy Ghoſt performeth this took1 Cor. 6.11., And ſuch wretches by reaſon of iniquity were ſome of you, even guilty of the ſame impieties, but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of our …ord Jeſus, and by the Spirit of our God: For ſeeing this work is of that kind, which by the Schools is termed ad extra, an outward action of God, it is common to all the three Perſons; And yet it is diſtinct too, in regard of the order and manner of working, as alſo the terms and limits of operation; whence the Act of juſtifying is antonomaſtically aſcribed to the Father, the merit thereof to the Son, and the application of this merit to the Holy Ghoſt; So that God the Father juſtifieth as the primary cauſe, and as being the Authour thereof; God the Son as the meritorious cauſe; and God the Holy Ghoſt as the cauſe applicatory, and brought home to the juſtified perſons conſcience, in the comfortable aſſurance thereof; So that the whole amounts to thus much, God the Father through the Son, doth juſtifie us by the Holy Ghoſt: The Father, I ſay, as the principal cauſe, and that in two reſpects.
1. In that he gave his only begotten Son for us, and ſet him forth to be a propitiation through faith in his bloud, that all that believe in him ſhould be juſtified, as the Apoſtle witneſſethmRom. 3.25..
2. In that he abſolveth thoſe that ſo believe, and pronounceth them juſt in Chriſt. The Son, as the Mediator and meritorious cauſe, and that alſo in two reſpects.
1. As he his our Surety, who paid our debt, our Redeemer, who laid down the price of our redemption for usnIſa. 53.11., affording unto us both the matter and the merit of our juſtification.
2. As he is our Interceſſor and Advocate to plead for us, that his merits may be imputed to us; For, though the ſufferings of Chr…ſt be a precious ſalve to cure our Souls, yet we cannot look for healing by them, unleſſe they be applyed; and though his righteouſneſs be a wedding garment ſufficient in it ſelf to cover all our Spiritual nakedneſs, yet will it not clothe us, unleſſe it be put on; Therefore in the third place the Holy Ghoſt is ſaid to juſtifie us, becauſe he brings home, and applyes unto our Souls the righteouſneſs of Chriſt for our juſtification, both as he is the Spirit of regeneration, working in us the grace of faith by which we receive Chriſt for our juſtification in foro Caeleſti, before God, and alſo as he is the Spirit of adoption confirming this faith in us, together with the aſſurance of our juſtification, by which we are freed and acquitted in foro conſcientiae, within our ſelves, that is, by the teſtimony of an upright, ſincere and rectified conſcience.
The inſtrumental cauſes of juſtification are either external or internal; external, ſuch is the Word of God, the glorious Goſpel of Jeſus Chriſt, and is therefore calledoRom. 1.16., the very power of God to ſalvation; in which reſpect, Miniſters are ſaid to juſtifie, becauſe as Daniel tells uspDan. 12.3., they convert many to righteouſneſs, being inſtruments (though poor and weak in themſelvesqMedia perfecta ad quae ordinantur.) that God is pleaſed to make uſe of for this purpoſe, and by whom, thoſe that are ordained unto life, are brought to believer1 Cor. 3.5.; For by the preaching of the Goſpel; ſeconded and made powerful by the operation of the Holy Ghoſt, the ſentence of juſtification and remiſſion of ſins, and ſo conſequently of eternal life and ſalvation is pronounced and concluded in the conſcience of the faithfull; ſuch the Sacraments alſoſTit. 3.5., not by works of righteouſneſs, which we have done, ſaith St. Paul, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the Holy Ghoſt;
For firſt, in them the benefit of the Meſſias is preſented before us, and by thoſe outward ſigns diſcerned by us; in which reſpect the Sacrament is called Verbum viſibile, a word which is viſible;
Secondly, ſuch is the Sacramental Union between the ſign and the thing ſignified, which is Chriſt, together with all the train and quire of his graces, as alſo all his merits offered to us.
Thirdly, this tranſcendent benefit of the Meſſias is not only offer'd in the Lawfull and commendable uſe of the Sacraments, but is alſo given to, and conferr'd upon every faithfull partaker thereof; In this ſenſe the Sacrament of Baptiſme is ſaid to be the ſeal of that righteouſneſs which is by faith, as the Apoſtle calleth circumciſiontRom. 4.11.. The internal cauſe of juſtification is, not hope, though hope maketh not aſhamed; not charity, though it be faiths almoner, and ſhall be rewarded of GoduProv. 19.17.; not fear, though it reſtrain us from ſin; not repentance, though it be the gift of God, by which we wipe out the old ſcore of our ſins paſt, and reſolve to glorifie God for the time to come; but faith, and faith only, by which we overcome the World; and that not in reſpect of its exiſtency, as Socinus would fain have it, and doth earneſtly plead for itwImputatur nobis fides à Deo pro Juſtitia, &c. in Dialog. de Iuſtif., but in reſpect of apprehenſion, and the faculty of application, as that which is alone (though it never be found alone, without the company and attendance of other graces) a convenient inſtrument, fitted for the laying hold upon the righteouſneſs of Christ; And yet for all this, faith is not to be conſidered in the Act of juſtification, either diſpoſitively, or habitually, or formally, or meritoriouſly, or in the kind and nature of a work, but in part organically, in regard of its Act, and in part correlatively in regard of its object. Whence the Apostle wiſely diſpoſing his words, as being directed by the Spirit of Wiſdome, it ſelf, which cannot miſcarry, ſaith, foreign xRom. 5.1., we are justified through faith, and foreign by faith, but never foreign for faith. Hitherto the Dialogue and we walk together, paſsilus aequis, as it were hand in hand, neither of us ſtepping aſide with Socinus in the place fore-quoted, and ſome other of his followersyNon innocentiam aut juſtiam Chriſti credentibus imputat Deus, ſed fidem illorum imputat illis pro juſtitia. Smalcius in diſputat contr. Fran., to take up this ball which they have caſt in our way, that foreign, faith it ſelf, or the very Act of believing doth properly juſtifie; yet if he be acquainted with Socinian John (as I believe he is) a…mighty ſtickler in this caſe, he may ſoon be drawn away, and eaſily perverted, to comply with him and his party even in this matter alſo. But now, partes locus eſt ubi ſe via findit in ambas, we come to the pinch indeed, in which we ſhall diſcover, where, and upon what terms, we are conſtrained to part company.
The matter or meritorious cauſe of our juſtification, is the next thing, that is to be conſidered by us, which is neither the habit of charity, or the exerciſe thereof; but only the righteouſneſs of Jeſus Chriſt our Mediator; And here, here it is that we muſt part, and not ſo fairly as may be expected; For though the diſtance be ſmall at the Center, yet 'tis many times found to be wide enough by that time it come to the circumference: So the difference at firſt may ſeem ſmall, that is between us, but being duly conſidered, is ſo great, that we can by no means give our conſent of compliance: For the Dialogue uſing that faculty here, which in many other places he ſhews his dexterity in, namely, diſputandi de non conceſſis, chargeth us with that which we never held, and which is more, never mean to do, if it pleaſe God to keep us in our right mind, that ſo he may take occaſion, without occaſion, to quarrel w…th us, thinking thereby to ſhew his valour in the eyes of his great admirers, fighting, though it be but with his own ſhadow, and yet now and then giving a ſlanting blow even at the Juſtice of God himſelf. Who ever heard any of us, (whom God hath eſtabliſhed in his truth, and made and conſtituted faithfull diſpenſers of the ſame) ſo much as whiſper among our ſelves, much leſſe publiſh it abroad, that the active righteouſneſs of Chriſt alone*Juſtitia Jeſu Chriſti, per quam juſtificamur coram Deo, eſt perfectiſſimato tius Legis Divinae obedientia. Polani Syntag., that is, that obedience which he performed to the Law, doth juſtifie a ſinner before God? We never ſaid it, we never thought it; and therefore all the pains he hath herein taken to confute us, or rather to blaſt us, and the truth in us, under the pretence of confutation, might very well have bin ſpared, and the time better ſpent; but ſome will be doing though it be to no purpoſe; and how can we keep company with thoſe, that charge us with ſuch aſſertions which we utterly diſclaim, and caſt ſuch aſperſions on us which we did never deſerve?
Again, God cannot do this, God cannot in Juſtice do that*Deus juſto judicio ſuo à nobis omnia exigebat, quae in … Scripta … …uae cum ſolven… non eſſemus, pro nobis Dominus noster illa perſolvit, & ab illo pater debitum noſtrum exigebat. Theodorus Alucara. diſput. 15. lib. 5., is the common language of the Dialogue, without any reverence or reſpect had to the Majeſty of the perſon, of whom he ſpeaks, taking that for granted, which we abſolutely deny, and which was never intended by God, namely, to juſtifie a ſinner by Chriſts active obedience only; God hath made over to us in Chriſt, that which he expects from us, and is ſufficient for our juſtification, the matter whereof is the righteouſneſs wherein we ſtand perfectly juſt and righteous before him. This, in many places, ſaith a reverend Divine of ours, and not long ſince with us, but now departedzDowname de Juſtific., by the communication of properties, is called, the righteouſneſs of God, becauſe it is the righteouſneſs of that perſon which is God, as the Apoſtle ſhews, Rom. 1.17. For therein, ſpeaking of the Goſpel, is the righteouſneſs of God revealed; Alſo the ſame Apoſtle bemoaning the condition of the people of his nation, ſaithaRom. 3.21. and Rom. 10.3., that they being ignorant of Gods righteouſneſs, went about to eſtabliſh their own in the ſteed thereof, which could do them no good at all. Not our righteouſneſs then, but his, not infuſed into us, but inherent in his perſon and imputed to us, is that by which vve are made and conſtituted juſt before God. Now whether this righteouſneſs of God, be the righteouſneſs of Chriſt, as he is God, or as he is a Mediator betwixt God and Man is to be conſidered.
The righteouſneſs of Chriſt, as he is God is the eſſentiall righteouſneſs of the God-head, which is his eſſence, and therefore himſelf, and ſo cannot be the righteouſneſs of any, who is not God, by which if we ſhould be juſtified we ſhould alſo be deified; Moreover the eſſential righteouſneſs of God, being the eſſence of God, and ſo the very God-head, cannot be communicated to any creature, much leſſe can it become the accidentall righteouſneſs of the creature; It is not therefore the righteouſneſs of the God-head, no nor the righteouſneſs of the Man hood, but the righteouſneſs of Chriſt our Mediator, which he, being both God and Man, in the dayes of his fleſh, performed for us. And this is to be underſtood, not of a part (as the Dialogue doth cunningly inſinuate, and would make the World believe we do affirm) but of the whole righteouſneſs of Christ perfomed by him, e…ther in fulfilling the commandements of his Father, or in ſatisfying the curſe of the Law for us, as we have already fully declared.
If there be any jarring among Divines about the right ſtating of this matter, I am ſure the Dialogue takes no courſe to reconcile them, that ſo God may be glorified, in the Spirit of Peace and Unity among ſuch as make Profeſſion of the truth: he doth rather ſlighly and ſubtilly (as a learned Civilian expreſſes it) capture tempora impacata & inquieta, fiſh for advantage to himſelf in their troubled waters, making for that purpoſe, the breach far wider then indeed it is; None ever affirming that God the Father doth impute Chriſts legall obedience to ſinners, as their obedience, for their full and perfect juſtification. We ſay it, and ſay it again*In hoc convenimus omnes. Si juſtitia Chriſti ſatisfacientis noſtra fiat per imputationem, cur non etiam juſtitia Christi Legis implentis?, that the whole obedience of Chriſt both active and paſſive is the matter of a ſinners juſtification before God.
Neither is there any abſurdity that follows this Doctrine as he would fain perſwade; If he would know where an abſurdity is, let him look into that paſſage of his own, immediately before, the like to which he finds not among all thoſe who maintain that which he calls the Common Doctrine of imputation, which is thisbTurpe eſt Doctori cùm culpa redarguit ipſum., that if Chriſts paſſive obedience ſhould be imputed to ſinners for their juſtification, then ſhould ſinners be their own Mediators, which by his leave (who ſo highly chargeth us) is moſt abſur'd; For this righteouſneſs of Chriſt being truly imputed to us, by it we are accounted juſt, not becauſe this righteouſneſs is inherent in us, but becauſe we are inſeparably joyned to him, who hath this righteouſneſs inherent in him, which through faith is made ours by the benefit of communication, and not by the manner of inhaeſion. One whoſe memory is yet precious (I hope) in the once famous Univerſity of Cambridge cDavenant de Juſtitia habituali.as well worthy of that honour conferr'd upon him, calls this ridiculam illacionem, a fooliſh inference, for which he gives this reaſon; he can never be ſaid, ſaith he, to be a Mediator or Saviour, who receiveth redemption and ſalvation by the benefit and merit of another imputed to him; but he who by the power and efficacy of his undertaking performs it for another; by this means he may truly be ſaid to be redeemed and ſaved, but no man in his right mind will ſay he is a Mediator or Redeemer *Yet the Papiſts and the Dialogue are both in a mind. Thus Bellar. Si verè impucaretur nobis Juſtitia Chriſti, profecto non minus justi haberi, cenſeri que deheremus, quam ipſe Chriſtus, proinde redemptores, & Salvatores mundi, quod eſt abſurdum. But let Chameir determine, fieri non poteſt, ut qui imputative juſtus est, ſit redemptor mundi & Servator, ſed tantum ſervatus & redemptus, de Juſt. c. 20. p. 23. 24. Si veritatem juſtitiae nobis imputatae ſpectes, non minùs juſti cenſemur coram Deo, ac Chriſtus, nec tamen Redemptor es. Trelcat. pag. 94.. For the Dialogues argument we paſſe it by, not as unanſwerable, but becauſe we have ſufficiently proved the one already, namely, that the guilt of our ſins was made Chriſts by Gods imputation thereof unto him, and we ſhall by Gods aſſiſtance in due time make good the other alſo, that is to ſay, that Chriſts obedience and ſatisfaction is made ours, by Gods imputation thereof unto us.
That Chriſt did not perform perfect obedience to the Law of God, becauſe he was not a married man, is more then the Dialogue is willing plainly to affirm, and yet in effect he ſaith as much, becauſe he did not perform all manner of acts of obedience, which God in that condition requires of us. Our anſwer hereunto is, in as much as Chriſt being himſelf an infinite perſon and our Surety, performed al that was required of him, and more then ever in our beſt condition could be expected from us, he performed full and perfect obedience for us; He fulfilled all righteouſneſs, and by it all are perfectly righteous that believe, whether men or Women, married or unmarried. And therefore this ſilly ſhift is to no purpoſe; Would the Dialogue bu undreſſe his brames, take off, and lay a ſide, theſe and ſuch like phanatick toyes, that gingle about his underſtanding, God might receive more glory, the Church more peace, himſelf more comfort, others more benefit, by, or from the ſtudy and practiſe of thoſe Truths, which lend directly and neceſſarily to edification and ſalvation.
For fear this will not be, we will leave wiſhing and woulding, and return to the proſecution of the matter we have in hand; We are juſtified by the perfect and compleat righteouſneſs of Chriſt, by which the Law is fulfilled, the juſtice of God ſatisfied, and we delivered from that wrath which we had deſerved*Communis omnium noſtrorum ſententia, neque quòd ad rem attinet, quiſquam è noſtris aliter ſcripſit aut ſenſit.; all which we will wind up upon this one bottome, and comprehend in this one argument; By that righteouſneſs we are juſtified, by which the Law is fully ſatisfied; By the righteouſneſs of Chriſt the Law is fully ſatisfied; Therefore by the righteouſneſs of Chriſt are we juſtified.
For the proof of the Propoſition, three things are to be granted; Firſt, that whoſoever is juſtified, is made juſt by ſome righteouſneſs: For to think that a man ſhould be juſtified without any Juſtice, is as abſurd, as to imagine a man to be clothed without rayment: Secondly, that all true righteouſneſs is a conformity to the Law of God, which is the perfect Rule of righteouſneſs, inſomuch, that what is not conformable to that Law, is called, and that juſtly to, foreign, ſin: Thirdly, that there can be no juſtification without the Law be fulfilled*Chriſtus induens nostram carnem noſtro nomine perfectè praeſtitit legem., either by our ſelves, or ſome other for us; For our Saviour Chriſt proteſted when he came to juſtifie and redeem us, that he came not to break, but to fulfill the Law *Tum demum redderetur inanis, ſi illi non ſatisficeret, vel per nos, vel noſtro nominae per alium, atqui id per Chriſtum eſt ſatisfactum qui non venit ſolvere ſed implere. Toſſa. pag. 26., and that not one jot or title of the Law ſhould paſſe away, without its due and true accompliſhment.
Theſe things thus premiſed, being taken for granted, the propoſition is firm and undeniable. The aſſumption is, that by the righteouſneſs of Chriſt the Law is fully ſatisfied.
For the cleering whereof we are to underſtand, that to the full ſatisfying of the Law, ſince the fall of Adam, two things are neceſſarily required, the one hath reſpect to the penalty, to the ſuffering vvhereof, ſin hath made us lyable, the other to the precept it ſelf, to the performing and compleating whereof the Law it ſelf doth oblige us; The former to free us from Hell and damnation, the other to intitle us to Heaven and eternall ſalvation: according to the Sanction of the Law, if thou doeſt not that which is commanded, thou art thereby accurſed; but if thou do, then thou ſhall be ſaved: In reſpect of the former, the Law cannot be ſatisfied in the behalf of him, who hath once tranſgreſſed it, but by eternal puniſhment, or that at leaſt which is equivalent thereunto; in reſpect of the latter, it is not ſatisfied, but by a total perfect and perpetual obedience.
Now our Saviour Chriſt hath fully ſatisfied the Law for all them that truly believe in him in both reſpects; For he hath ſuper-abundantly ſatisfied the penalty of the Law for us, by his ſufferings and death: he hath likewiſe perfectly fulfilled the Law for us, by performing all r ghteouſneſs, …hat it, even to the uttermoſt, either did or could require: So that by them both, we are freely and fully juſtified, being freed from Hell, that place of torment, by the one, and entitled to Heaven that place of happineſs by the other. God in Chriſt eſteeming and accounting a ſinner as juſtdDeus in Chriſto peccatorem eſtimat acſi ipſe omnia & ſingula peregiſſet & perpeſſus eſſet, quae Chriſtus utra que illâ obedientiâ ſuâ & peregit & perpeſſus eſt. Bradſhaw de Juſtific., as if he had performed, and endured, all and every thing, which Chriſt himſelf, both by his active and paſſive obedience performed and endured.
The form of a ſinners juſtification is the imputation of the righteouſneſs of Chriſt; becauſe by imputing it, the Lord doth juſtifie, which was alſo expreſſed in the definition; And this doth neceſſarily follow upon that which hath bin already ſaid of the matter; For it cannot be imagined, that we ſhould be juſtified by that righteouſneſs of Chriſt which is out of us, and in him, otherwiſe then by imputation; For, as we were made ſinners by Adams perſonal diſobedience eRom. 5.19.; So are we made righteous by the obedience of Chriſt; But how could we either be made ſinners by Adams diſobedience, or juſtified by the obedience of Chriſt, either active or paſſive, unleſſe they were communicated to us? And how could that be, but by imputation? Downame fDe Justific. lib. 1. cap. 3.makes it cleer by another action not unlike unto it; As when Rebeccah clothed her Son Jacob in the raiment of Eſau her elder Son, the matter of this action was that which did cloth him, that is, Eſau's garment, the form of that action was the applying of it unto him, and the putting of it upon him: So the Lord juſtifieth us, by putting upon us the precious raiment of our elder brother Christ, his righteouſneſs, in which we obtain the bleſſing. Thus doth St. Ambroſe gDe Jacob & vita beata.alſo uſe this action for illuſtration of the form of our juſtification, with divers others.
It is not unknown how ſtifly Socinus and his followers oppoſe this, namely, that imputation is the formal cauſe of a ſinners juſtification, and how directly they conclude againſt it, that no imputation whatſoever Object 1 can be the form of juſtification, and they give this for a reaſon, becauſe it is no righteouſneſs; whereas a form of juſtification muſt of neceſſity be a righteouſneſs; Righteouſneſs imputed, ſay they, (and our Dialogue is not much behind them) is a righteouſneſs, but the imputation of righteouſneſs cannot be righteouſneſs; To which we anſwer.
1. It is true; Anſw. righteouſneſs muſt be to make one righteous, but that is the matter, imputation of it, or it imputed is the form, the introduction of this, which is imputation, hath the place of a form:
And 2. this introduction giveth denomination, it is the conſtitution of a man righteous, by applying to him, that which he hath not in, or of himſelf, that is, the righteouſneſs of another.
Again, ſay they, if the righteouſneſs of Chriſt be Object 2 the matter (as we have declared) and imputation thereof the form (as we do affirm) then one righteouſneſs muſt be the form of another, becauſe the form muſt needs be a righteouſneſs; if the matter and form be a righteouſneſs, then one righteouſneſs enforms another; and hereupon they ſet themſelves againſt this Doctrine of imputation, and cry out of a great abſurdity in it. We anſwer; Anſw. for they can never ſtop our mouths*We ſtill have Peliadae ſtomachum cedere neſcij., that here is vox & praeterea nihil, nothing but clamour and noiſe, words without matter, For we deny the conſequence, we deny what ever they ſay, or can ſay againſt it, there is no ſuch neceſſity for that, that the form muſt needs be a righteouſneſs; We affirm and that openly without juggling or impoſture, for we care not who know it, for any abſurdity there is to be found in it, that the application of that righteouſneſs is the form: And therefore to ſet the ſaddle upon the right Horſe, 'tis they that make, and 'tis they muſt beare the abſurdity, with the ſhame and reproach that followeth thereupon. What need we any more words? How ſlightly ſoever the Dialogue and his Socinians think, or ſpeak of this comfortable Doctrine of imputation, we would have them know, it was a truth before any of their cradles were made, and will be a truth, whether they will or no, when their coffins ſhall be rotten; yet if any indifferently diſpoſed to truth do deſire further ſatisfaction herein, I ſhall refer them to Biſhop Downames treatiſe of JuſtificationhLib. 4. & 5., and to Biſhop Davenants, prelections de Juſtitia habituali iQuaeſt. 3. gen. de formiali cauſa justif., which will ſufficiently confirm them in this high and excellent truth.
We find in Scripture that Michael Davids Wife, by the juſt judgment of God upon her, for deriding the holy zeal of her Husband, was made barren; yet, if we obſerve the courſe of the World, ſhee may be ſaid to have many Children, among whom our Dialogue for one, with the reſt of his Socinian brethren, who ſcorne and deride this neceſſary*Nullos pro juſtis approbat Deus, niſi quos prius verè ac ſummè (non in ipſis, ſed) in Chriſto ſuo, ſeu imputata Chriſti, juſtitia juſtificat. Bek in Rom. 4.25. and comfortable Doctrine of a ſinners juſtification, by the imputation of his Redeemers righteouſneſs unto him, having none of his own to truſt to, throwing dirt in the faces of thoſe, that to Gods glory, and the comfort of poor ſouls, who were otherwiſe utterly undone, do aſſert and maintain the ſame; But with what advantage to themſelves, or prejudice to us, let the World judge by theſe enſuing arguments, which me thinks make it ſo plain to every underſtanding Chriſtian, as if it were deſcribed and diſcovered by a ray of the Sun, that there is none, but may even run and read it.
The firſt argument then we take from the Words of the ApoſtlekRom. 4.6., Even as David alſo deſcribeth the bleſſedneſs of the man unto whom God imputeth righteouſneſs without works; Here is righteouſneſs, and righteouſneſs in expreſſe terms ſaid to be imputed; What righteouſneſs can in this place be underſtood other, then the righteouſneſs of Chriſt? For either our own proper righteouſneſs is imputed to us, or elſe the righteouſneſs of ſome other; But not our own righteouſneſs, becauſe works are wholly excluded from juſtification; beſides, he which is juſtified, is ſaid to be ungodly, in whom, before juſtification, there is no proper righteouſneſs at all. Therefore it muſt neceſſarily be underſtood of the righteouſneſs of another, that is, Chriſt.
Secondly, from the imputation of faith as the ſame Apoſtle in the ſame Epiſtle lRom. 4.5.; ſpeaking concerning him that believeth, expreſſeth it thus, his faith is counted to him for righteouſneſs, not as it is a work; for as we ſaid but now, all works are here excluded, and faith imputed foreign without works, and as it apprehendeth Chriſt and his righteouſneſs, by which alone we are conſtituted and made juſt; as is further proved, Rom. 5.19. concerning which, we ſhall by Gods leave ſpeak more annon.
Thirdly, from that place of our Apoſtle to the Galatians mGal. 3.6. &c., Abraham believed God, and it was counted to him for righteouſneſs; Know ye therefore ſaith our Apostle, that they which are of faith, the ſame are the Children of Abraham, &c. where is cleerly expreſſed, what kind of faith it was*Quae habetur Chriſto, vel quae Chriſto nititur. Hoc enim addendum fuit, ne quis exiſtimaret fidem eſſe illud quod juſtificat, quam ſit duntaxat inſtrumentam quo Chriſtum justitiam noſtram apprehendimus. Bez., that was imputed to Abraham for righteouſneſs, namely, ſuch a faith as had reſpect unto Chriſt as verſ. 13. is manifeſt, Christ hath redeemed us from the curſe of the Law, apprehending and applying his obedience, even unto the death of the croſſe, by which he became a curſe for us.
Fourthly, from the Philippians, 3.8, 9. Yea doubtleſſe ſaith St. Paul, I account all things but loſſe and dung, that I may win Chriſt, and be found in him, not having mine own righteouſneſs, which is of the …aw, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith; Where to our righteouſneſs is oppoſed the righteouſneſs of …aith in Chriſt, which is no other way to be made ours, but by imputation, and is in the act of juſtification imputed to us: So that we are juſtified, not as having any proper righteouſneſs of our own, but as having by faith the righteouſneſs of Chriſt, by which we are found righteous in him; Whence it is cleer, that the righteouſneſs of Chriſt, which is apprehended by faith, and applyed to our own particular intereſt, is by the Apoſtles teſtimony, that righteouſneſs, that very righteouſneſs, which is imputed to us.
Fiftly, from that claſſick placenRom. 5.18.19., As by the offence of one, judgment came upon all men to condemnation: Even ſo by the righteouſneſs of one, the free gifts came upon all men unto juſtification of life; For as by one mans diſobedience many were made ſinners: So by the obedience of one ſhall many be made righteous; Whence we briefly argue thus, If by the obedience of Chriſt only, we are made juſt, it is neceſſary, not that our righteouſneſs, but the righteouſneſs, or obedience of Chriſt ſhould be imputed to us, for our juſtification; But we are juſtified by the righteouſneſs of Chriſt only; Therefore it is neceſſary that it ſhould be imputed to us.
Sixtly, from thoſe words of the ApoſtleoRom. 8.3, 4., for what the Law could not do in that it was weake, through the fleſh, God ſending his own Son in the ſimilitude of ſinfull fleſh, and for ſin condemned ſin in the fleſh, that the righteouſneſs of the Law, might be fulfilled in us, &c. Whence the argument is this, If the righteouſneſs of the Law be fulfilled in us, as Chriſt performed it, which was impoſſible for us, in like manner the fulfilling of the Law performed by Chriſt, is imputed to us alſo; But the former is true; And therefore the latter.
Seventhly, from another place in the ſame EpiſtlepRom. 10.4., before we paſſe away from it, in which the Apoſtle telleth us, that Chriſt is the end of the Law for righteouſneſs, to every one that believeth; From whence the argument may be thus framed, If Chriſt be the end of the Law, and the complement thereof for righteouſneſs unto all that believe in him, we ought aſſuredly to perſwade our ſelves, that the fulfilling of the Law performed by Chriſt, is our righteouſneſs by which we are juſtified before God: But the Antecedent is true, And therefore the conſequent.
Eightly, from the words of St. Paul q1 Cor. 1.30., who, ſaith he, meaning as is before expreſſed. Chriſt Jeſus, of God is made to us, wiſdome, righteouſneſs, &c. Whence we argue, If Chriſt be made of God righteouſneſs to us, then is the righteouſneſs of Chriſt imputed to us, becauſe he was ſo made righteouſneſs, as that we might be made in him the righteouſneſs which is by faith through him, as the Prophet Jeremiah rIer. 23.6., the Lord our Righteouſneſs. But the former is true; Therefore ſo muſt be the latter.
Ninethly, from another place in the other Epiſtle to the Corinthians ſ2 Cor. 5.21., He, that is, God, made him, namely Chriſt to be ſin for us, who himſelf knew no ſin, that we might be made the righteouſneſs of God in him, who otherwiſe of our ſelves knew not what righteouſneſs was; Here then, as Chriſt was made ſin for us, wh…ch knew no ſin: So are we made the righteouſneſs of God, who knew not what righteouſneſs meant, in reſpect of any thing in us: But Chriſt was made ſin for us, our ſins by Divine Juſtice, and his own ſubmiſſion thereunto, being imputed to him, and he ſuffering death for the ſ…me; Therefore vve are alſo made, (yet without any work of ours) …n Chr…ſt the righteouſneſs of God, Chriſts righteouſneſs being imputed to us.
Tenthly and laſtly, from another place of St. Paul to the Galatians tGal. 4.4., when the fulneſs of time was come, God ſent his Son made of a Woman, made under the Law, &c. Whence we conclude, that if Chriſt were ſubject to the Law, that he might redeem us from the Law, verily the fulfilling of the Lawby Chriſt performed for us, is truly imputed to us for our juſtification and ſalvation; But Chriſt was ſubject to the Law, for no other cauſe*Finis enim oſtenditur ab Apoſtolo, quod videlicet non ſibi ipſi, ſed nobis talis eſt factus. Toſſanus in Gal. 4. pag. 212., but that he might redeem us from under the power and curſe thereof; Therefore the fulfilling of the Law performed by Chriſt for us, is truly and really imputed to us for our juſtification and eternal ſalvation.
Thus we have proved the common Doctrine of imputation, as the Dialogue ſcoffingly terms it, that we m…ght, if God ſee good, to give a bleſſing to theſe poor, yet well intended endeavours, make it more common; And herein we appeable to the judicious and understanding Reader, whether he find the leaſt ſhadow or appearance of that abſurd…ty in it, which he imputeth to it; I hope then none will believe that lies are true. We have now done with the Efficient, Material and Formal cauſe of a ſinners juſtification before God; We come now to the laſt, namely, the F…nal cauſe, which we conceive to be two-fold; Supreme, ex parte justificantis, in reſpect of the perſon juſtifying; Subordinate, ex parte juſtificati, in reſpect of the perſon juſtified.
The Supreme is, the mani…eſtation of the glory both of the mercy of God, and alſo of his justice, which as they do concurre in all the works of God, if we will g…ve any credit to the P…almiſtuPſal. 145.17., as well we may, who there ſaith, The Lord is righteous in all his wayes, and holy in all his works, and eſpec…ally in the work of redemption and juſtification; For therein God doth ſo exceedingly mani…eſt, yea magnifie the glorious attribute of his mercy, that rather th…n he would ſuffer ſuch wretches as we had made our ſelves, utterly to periſh in our ſins, he ſent his own only begotten Son out of h…s boſome, that we might, as the bleſſed Apoſtle St. Paul excellently ſets …t forthwRom. 3.24. be freely juſtified by his grace, though the redemption that is in Chriſt Jeſus; and mark the end, to the praiſe of the glory of his grace; Wherein as the ſame Apoſtle in another place expreſſeth itxEph. 1.6., He hath made us accepted in his beloved. His Juſtice alſo is made man…feſt to the wonder and amazement of all the World; For rather then he would ſuffer the ſins and tranſgreſſions of his own Elect Children to go unpuniſhed, and ſo his Juſtice be unſatisfied, he puniſhed them in the perſon of his own Son, exacting from him a full, entire and perfect ſatisfaction for them, having ſet him forth as St. Paul teſtifiesyRom. 3.25, 26., for this very purpoſe, to be a Propitiation through faith in his bloud, to declare his righteouſneſs, that he might be juſt and the juſtifier of him, who believeth in Jeſus.
The Subordinate end of juſt…fication, is our eternal ſalvation, this is indeed the end, both of our juſtification and ſanctification: For being made free from ſinzRom. 6.22., and become ſervants of God, we have, ſaith the Apoſtle, in the perſon of the Elect, our fruit unto holineſs, and the end everlaſting life: So St. Peter a1 Pet. 1.9., the very end of our faith, by which inſtrumentally we are juſtified, is the ſalvation of our ſouls.
Theſe are the cauſes, We come now, according to our promiſe, to the fruits or effects of this excellent Doctrine of a ſinners juſtification before God, which we take to be theſe, Remiſſion of ſins *Remiſſio peccatorum fit per juſtitiam imputatam perfectam. Pareus caſti que Bell. de juſtif., Reconciliation with God, An effectual vocation, An actual adoption, Peace of conſcience, Joy in the Holy Ghoſt, and other ſuch like gifts of the Spirit, which it worketh in the hearts of thoſe that are juſt…fied. We ſhal not have to do with al theſe, they are ſomewhat too many, and too far off from our purpoſe in hand; the two firſt only fall within the compaſſe of our preſent intendment; and firſt of Remiſsion of ſins.
Remiſſion of ſins we conceive to be the free abſolution of the perſon offending, both from the guilt and puniſhment which by an irregular converſation he hath contracted and deſerved; If it were not in ſome meaſure free, it could not properly be called remiſſion or condonation; If it were from the guilt of ſin only, and not from the puniſhment alſo, it were fooliſh and ridiculous: for we may as well and truly affirm, that a man is diſcharged of a debt, without be…ng freed or acquitted from the payment of the ſame, as to ſay, a m…n …s fre…d from the one, and yet not diſcharged o… the other. Some of the Socinian tribe do plead hard to have remiſſion of ſins the formal cauſe of a ſinners juſtification; but non benè convenit, it fadges ill in their hands; For diſſolution of ſins guilt by Chr…ſts bloud, before imputation, is an uncouth diſſolution, it is a diſsolution before application, that which putteth the effect before the cauſe*Cauſalitate imputatio praecedit remiſſionem & neceſſario prae-requiritur. Polan. in Daniel pa. 324.; But hear their arguments, and our anſwers, compare them together, and then judge indifferently.
Firſt, ſay they, Remiſſion of ſins giveth denomination of juſtification; therefore it muſt be the form; Grant this, ſay we, (though the illuſtration be not by whiteneſs and whitening, whereby they make whiteneſs the form, which, among unbiaſſed men, is the effect, the form being whitning or application) yet they muſt prove, that it giveth denomination, which they do thus, and that worthily to; If a ſinner, ſay they, may therefore and thereby be juſtified, becauſe he hath his ſins remitted unto h…m, then remiſſion of ſins giveth denomination of being juſtified to that perſon, whoſe ſins are remitted; This is a meer begg…ng of the queſtion, which is to be proved, and we deny a ſinner therefore juſtified, till it ſhall be better proved, which will not be while this man is Major, I ſee by the manner of their working. For, ſay they, it is a vindication or an exemption from puniſhment; We joyn iſſue here, & ſay it is ſo indeed, but after another manner then they take it, it is ſo in effect, that is, that followeth ſomething neceſſarily preceding, which is juſt making, or being juſt; or elſe we run our ſelves upon a rock, it will be juſtification of a wicked perſon, which God himſelf telleth us, is ah Abomination to him.
Secondly, remiſſion of ſins, ſay they, is the formal cauſe of a ſinners juſtification, becauſe it is that alteration and change, which is wrought in the perſon juſtified by that act of God. To which we anſwer; 1. By denying the conſequence, every change or alteration in the perſon cnanged or altered, is not the form; if that act of God were the form, then peace of conſcience ſhould be ſo; for it is an alteration, which ſuppoſeth pardon, grounded upon imputation of righteouſneſs, whence justification, and then pardon, &c. 2. By affirming that juſtification it ſelf is ſo, in that change which made, and yet it is not the form of it ſelf; yea, it is an effect of the form.
Thirdly, their th…rd reaſon is vvound up thus; That which makes a juſtified perſon compleatly righteous before God, is the formal cauſe of juſtification; But remiſſion of ſins maketh a juſtified perſon compleatly righteous before God, becauſe, ſay they, he is as cleer from ſin, and the guilt thereof, as if he had fulfilled the whole Law, and never tranſgreſſed any part or particle of the ſame.
We reply, 1. That making is an ambiguous term, and cannot vvithout more light, then they afford us, be fully discerned or diſcovered; For every cauſe maketh, the Efficient, the Material, the Formal, &c.
2. Remiſsion of ſins maketh not a perſon formally righteous, and therefore vve deny the reaſon: For though he be free from the guilt of ſin, yea, ſo righteous as here they ſpeak of; yet the cauſe is the righteouſneſs of Chriſt imputed, by whoſe obedience he is conſtituted juſt; Again, they argue, for the proof of this, thus, That righteouſneſs which needs not fear the preſence of a moſt ſtrict judge, is a compleat and perfect righteouſneſs; But remiſſion of ſins is ſuch; And now they think themſelves cock ſure; for this, ſay they, will hold weight and meaſure. But let them take our anſwer with them for all their haſt, which will, we ſuppoſe, take them off their confidence, and it is this; That which theſe socinians are to prove, they often ſhift their hands of, and would have us take for granted, which we cannot do, without prejudice to the truth; They are here to prove, that remiſſion of ſins is a compleat righteouſneſs, but that which they endeavour to prove it by (as the ingenuous Reader may plainly perceive) beggeth the queſtion; namely, that it is righteouſneſs: For every thing that will abide the preſence of God, is not by and by righteouſneſs, much leſſe compleat righteouſneſs, as they would have us believe, upon their bare word: As for example to the contrary, in love there is no fear, for perfect love caſteth out fear b1 Joh. 4.17, 18., yet it is not righteouſneſs, not that righteouſneſs, by which we are juſtified.
Laſtly, ſay they, remiſſion of ſins reacheth home, and is given to men by God for their juſtification; Therefore it is the formal cauſe thereof; This they tell us is evident, becauſe by the formal cauſe, they mean nothing elſe but paſſ…ve juſtification. To which we return this anſwer;
1. That many things may be, and are given by God for juſtification in ſome way or other, which are not the formal cauſe thereof; for inſtance, the Word of God, and Faith, are given by God for juſtification, yet will any man therefore in his right wits conclude, that they are the formal cauſe of a ſinners juſtification?
2. We do abſolutely deny remiſſion of ſins to be given for juſtification; we aſſert the contrary, juſtification given for pardon and remiſſion, as being the effect and conſequent thereof; So the ApoſtlecRom. 5.16., where mention is made of remiſſion, a gift, as alſo, of the gift of righteouſneſs; Whence we ſee, ordine quid que ſuo, firſt juſtification, and then remiſſion, made good in the 18. and 19. verſ. of the ſame Chapter. Moreover, to put all out of doubt, if remiſſion of ſins be juſtification paſſive, as they ſaid but now, that is, the effect of Gods juſtifying, it cannot poſſibly be the formal cauſe thereof alſo; For one and the ſame cannot be both the cause and the effect, before and after it ſelf; the whole, and yet but a part; how ever they ſeem to jumble them together.
I have bin ſomewhat longer about this, then at firſt I intended, there being not wanting, and that even among us, that take upon them to maintain, that remiſſion of ſins is the formal cauſe of a ſinners juſtification before God, that ſeeing how poorly it is defended by thoſe that are champions for it, the honeſt, and well minded Reader, may not be gulled by any Socinian … bettor whatſoever.
The Dialogue is very much concern'd herein, he doth not lag behind the reſt, ſetting remiſsion of ſins in its wrong place, and then aſcribing too much unto it; For he makes it even our juſtification it ſelf, which cannot be; for they are diſtinct in themſelves, and in order of time, and manner of conferring to be diſtinguiſhed by us: which being well and wiſely conſidered, will plainly appear to be neither the whole, nor a part as he, nor the cauſe, as others would have it, of our juſtification; but only the contingent effect thereof.
Reconciliation with God, ariſing from true juſtification, without which, man muſt neceſſarily, even unto all eternity, have remained under, and at all times bin lyable to the wrath of God, is that, whereby God for the Satisfaction of Chriſt, pardoning all his ſins, doth freely admit and receive him into favour: Or elſe more plainlydEmphaſis vocis reconciliationem diſſidentium per emptâ mutuâ diſſentione importat., It is a ſetting at one, thoſe who by reaſon of ſome diſcord between, or hatred toward one another, were exceedingly divided and ſeparated one from the other. This, and the word Atonement, which the Dialogue doth ſo often make uſe of, are meer Synonima's, no more but two ſeveral expreſſions of one and the ſame thing, yet admitting of, not different, but divers denominations; For being referred to wrath, it is called a pacification, or an appeaſing, either with a gift prepared, as Jacob did his brother Eſau eGen. 32.20.; or by compenſation made for ſome wrong or injury done, as David did the Gibeonites f2 Sam. 21.3.; and having reference to ſin, it ſignifies to expiate or purge with Sacrifice, whence the day of Atonement is calledgLev. 16.30. a day of expiation; and ſometimes it is uſed for pardon and remiſſion of ſins, ashPſal. 78.38. he being full of compaſſion forgave their iniquity, in which ſenſe the Dialogue takes it, and ſpends it ſelf in the moſt part of that which remains, to make his Reader believe it, namely, that this very atonement or reconciliation is our very righteouſneſs and juſtification. But this cannot be; for this likewiſe were to confound the effect with the cauſe, as before in remiſſion of ſins, Atonement or Reconciliation being but the neceſſary, effect or conſequent of a ſinners juſtification before God: Thus you ſee, being driven to their ſhifts, they fly from one thing to another, and are at no certainty among themſelves, into what a labyrinth then would they bring their perplexed Readers!
In this work of reconciliation or atonement Chriſt is to be conſidered after a two-fold manner, or under a double notion, either in reſpect of his eſſential Deity and Divinity or in reſpect of his Mediatorial office and Prieſtly performance; in reſpect of his eſſential Deity common to himſelf with the Father and the Holy Ghoſt, he, by the ſame right, whereby the Father and the Holy Ghoſt, was exceedingly offended with, and highly provoked to indignation againſt us, by reaſon of our ſins; in reſpect of his Mediatorial offic…, by the common conſent and councel of the whole Trinity, receding from his moſt juſt right, took upon him our fleſh, that he might fully perform the part of a mercifull Mediatour between God and man.
In the tranſaction of this great huſineſs of mediation, reconciliation or atonement, (for they are one in effect, though they differ in terms) there are ſix diſtinct things to be performed by Chriſt; The firſt is Diſcretion o… Dijudication of the cauſe, he takes notice of the ſtate and condition of his Church and choſen;
Secondly, he doth report the will of his Father, the covenant and agreement with God unto them;
Thirdly, he makes interceſſion to God for them:
Fourthly, he fully ſatisfies the wrath and Juſtice of God provoked againſt them, and freely delivers them from the eternal puniſhment, which they had juſtly deſerved ſhould be inflicted on them:
Fiftly, he mercifully applies that ſatisfaction to them:
And finally, he everlaſtingly conſerves them in this ſtate of reconciliation into which he hath brought them.
And thus we diſpoſe of these things thus wonderfully and mercifully performed by him. Diſcretion and Relation pertain properly to the Prophetical office of Chriſt; Interceſſion and Satisfaction to his Priest-hood; Application and Conſervation to his Regal office, and that Kingly power, which he exerciſeth in, and over his beloved ones: So that whole Chriſt, God-man in both natures, in all his offices, is employed in, and for the effecting this high and glorious work of the Fathers mercifull atonement and reconciliation which is no ſmall comfort, being brought home, and ſeaſonably applied to the heart of a Chriſtian.
Thus have we ſet down the true nature, of Atonement or Reconciliation with God; But as for the Dialogues Atonement, it is nothing elſe, but a vain, idle, imaginary and illuſory thing, a meer fiction, which he having fancied and framed out to himſelf, would fain obtrude upon others, without the leaſt colour of teſtimony from the Word of God; For that which the Scripture preſents, unto us under the name and notio… of the word Atonement is an effect of our righteouſneſs and not a part, much leſſe the whole, as he would have it; concerning which ne ſpeaks much, as being perhaps delighted in, and affected with his own expreſſions, but proves nothing of what is expected from him, many times croſſing and confounding himſelf, much more his unwary and over-confident Reader.
To conclude then, for I hope by this time the good and intelligent Reader doth plainly diſcover what the drift and purpoſe of the Dialogue is, together with the reſt of the Socinian faction, namely, to raze, if they could, the very foundation of our Religion, which we have built upon the Rock, that ſo we might erect a new ſtructure on the ſand; but they ſhall not prevail, yet let every one of us take heed, that we build not thereon; For other foundation can no man lay, and expect comfort in, or continuance of the building, then that is laid, the Prophets and Apoſtles, Jeſus Christ himſelf being the chief corner ſtone.
Theſe under ſpecious pretences, and new coyned phraſes, endeavour to betray us, that they may have whereby, as they think, to glory over us; We know that offences to, and oppoſitions againſt the Truth, eſpecially in theſe latter times, muſt needs come, that thoſe which are firm and conſtant may be made manifeſt; But wo unto them by whom ſuch offences, and oppoſitions do come. From henc it comes to paſſe, that ſuch th…ngs as were never handled by the Scriptures, are now hand over head urged and maintained from the Scriptures; and ſuch questions as were never dreamed of among the Apoſtles, are ſtoutly, yet ſtrangely defended by the Apoſtles, By theſe means our Pulpits ring, our Preſſes groane, and our eares are filled with the confuſed noiſe thereof; ſuch loud lies, ſuch lawleſſe arguments, ſuch naked collections, ſuch backward concluſions, ſuch an Ocean of tempeſtuous ſequels, ſuch a legend of unſound, and unſeaſoned Non-ſequitur's, ſuch upſtart hereſyes, and ſuch high ſtrain'd blaſphemies, that the common Adverſary ſcorneth at our follies, and all the Devils in Hell, as it were keeping holy-day, do rejoyce at our forwardneſs to run and deſtroy, not only the bodies, but even the ſouls too, one of another; bringing hereby our ſelves into deriſion abroad, an the Scriptures themſelves into ſuſpition at home.
Thus are many, too many, God knows, poor, ſingle hearted men miſled, although by a contrary courſe, yet to the ſame gulf: running their Barques upon the ſands and ſhallows of deceit, yet deeply diſſembled, even where they leaſt ſuſpected them, and thought themſelves moſt free from them; For indeed, who would look for ſo foul errour and hereſy to proceed from ſo great and fair pretenders to Truth? Or who could imagine that they who ſeem to advance Chriſt and his Goſpel, and do ſo much outwardly glory therein, ſhould ſo much diſhonour, yea ſo horribly blaspheme both the one, and the other, as the Dialogue and theſe Socinians commonly do? I ſhall lay down but one argument more, to prove this opinion of theirs, for which, as for their Helena, the Dialogue and the reſt, do ſo earneſtly contend, to be both horribly impious, and notoriouſly blaſphemous, that ſo all good Chriſtians may look on it, and them too, as Seamen do on Rockes and Shelves, on purpoſe to avoid them, and with an holy reſolution ſet themſelves againſt them; which argument is briefly this.
That opinion which is built upon an heritical and blaſphemous ground, and is ſupported and maintained by wreſting, wronging, and putting falſe and unſavoury gloſſes upon the Scriptures, whereby the very ſound actions of true Religion, are not only ſhaken, but even razed and overthrown, muſt needs be moſt wicked and blaſphemous; And ſuch is this opinion It is built upon this blaſphemous ground, that God ſaveth ſinners by ſuch a righteouſneſs, as is no where to be found in Scripture, without wreſting and wringing of the ſame; contrary to the ſenſe and meaning of the Holy Ghost therein; ſuch a righteouſneſs, which indeed is no righteouſneſs at all, but an idle and fictitious thing and ſo conſequently that ſinners are not juſtified at all, but left in a ſad, forlorne and deſperate condition.
It blaſphemouſly maintaineth, that our ſins are not imputed unto Chriſt, and that he did not in any meaſure ſuffer the wrath of God to free the Elect from the ſame, which by reaſon of their ſins they had deſerved: and ſo tacitely chargeth God with injustice towards him, by inflicting ſo grievous puniſhments, eſpecially in his ſoul ſufferings, upon him without a cauſe: leaving by this means poor ſouls yet in the ſtate of damnation, and lyable to eternal torments, for whom Chriſt made full and perfect ſatisfaction. It denies that Chriſt's righteouſneſs is imputed to true believers, affirming, that it cannot be accounted theirs by God, becauſe Chriſt's righteouſneſs is the righteouſneſs of one far different from them, and God cannot in juſtice, juſtifie one, by the righteouſneſs of another: So denying under this, the ſpiritual Union of the faithful with Chriſt: For if he be one with us, and we with him, as we confidently believe and teach, then are our ſins, that is, the guilt of our ſins transferred unto him, and ſo made his by this Communion, and in him fully ſatisfied: as alſo his righteouſneſs and ſatisfaction is not only made over to us, but is made ours, and we thereby juſtified, pardoned and reconciled to him, whom we had offended: for it is not the righteouſneſs of a ſtranger, as they perſwade, who maintain this deſtructive and damnable opinion, nor of another ſo different from us, but that he and vve are one Spiritual body, by which Union and Communion with him, which may not, muſt not be deſtroyed, all his benefits are made ours, we have right and title to them, and an intereſt in them.
If for all this that hath bin declared, there be any to whom this poor endeavour ſhall come, that ſhall yet give heed to this opinion, and to theſe Spirits of errour, which broach, and ſet out ſuch opinions, ſo as to follow or be led by them, being thus forewarned, they cannot be excuſed: For who hath bewitched them that they ſhould believe lies? Theſe are acceſſary to their own deſtruction. But good Reader, be not thou deceived with vain words.
All is not gold that gliſtereth; Many times we ſee that under the greeneſt Graſſe doth lurke the ſoulest Serpent: Great is the miſtery of Hypocriſie.
The Bee, that hath Hony in her mouth, hath a ſting in her taile; Loe, here is Christ; Loe, there is Christ, but what ſays Chriſt himſelf? Believe them not.
If we go all by the eare, the empty Barrel hath a deeper ſound, then the full veſſel; If by the eye, the ſowre crab hath as ſmooth a Coate, as the ſweet Pippin;
The ſearch therefore, juſt examination, and ſtrict tryall is all in all. But yet, this exquiſite ſearch, this ſound and ſubſtantial tryall, is not in every mans power, neither is it for every mans trade. Every man may pull at a rope, but the Pilot only directs the courſe of the ſhip. There be ſome that can greaſe a ſcabbed ſheep in hand, that cannot judge of a great rot to enſue; The Butcher, that hath skill to open an Ox, is to ſeek in the curious anatomizing and deſecting of a man; So that though many think themſelves able enough to judge and determine of theſe matters; yet St. Pauls queſtion may fit every one of our mouths, Q…is ad haec idoneus; who is indeed fit for theſe things? We had need then, even ſuch as pretend moſt to knowledge, to be ever ſuſpitious of our own judgment, and earneſt with God in prayer for our further and future illumination and inſtruction, that we be not ſeduced in theſe dregs of time, theſe laſt and worſt dayes, to which we are reſerved.
And now O England, England! where is the glory of thy Church become? thoſe precious ornaments of piety and purity wherewith ſhee was ſo richly adorned? Oh! thou once beloved ſpouſe, how haſt thou turned thy ſelf from? how haſt thou turn'd thy back upon thine own dear Lord and Husband, who choſe thee; and made thee glorious, above all others round about thee, to follow after, and proſtitute thy ſelf unto thy fond, thy fained lovers? What diſtemper doth poſſeſſe thee, that thou ſhouldſt ſo willingly retum to thine own, ſo eagerly purſue, ſo greedily lick up the vomit of other Churches?
To the eternal praiſe and glory of God above, and to the high commendation of thy little Daughter*The Church of New-England. abroad, be it ſpoken, more ſound in her vitalls, more ſincere in her profeſſion of the ancient and honourable Truth, then thy ſelf; ſhee hath caſt out the bond-Woman and her Son, the Author and his Dialogue, as gendering to bondage worſe then Egyptian; whom thou haſt received into thy boſome, hugging herein, with the many errours and hereſies of the times, thine own confuſion. Thou! even thou art become a cage of unclean birds, Zum and Ochim have taken up their habitation in thee, which are the very fore-runners of thy deſtruction and deſolation.
Be zealous therefore and repent; for behold, thy beloved yet ſtandeth at the door and knocks: Caſt off, and caſt out, the unfruitful works of darkneſs, and give ſeaſonable entertainment to the living Lord; Conſider, Oh! conſider in time, the things that pertain unto thy peace, before they be hidden from thine eyes; which God of his mercy grant may never be, and let all the people ſay, AMEN.
FINIS.
foreign, OR A CAGE OF Unclean Birds.
Containing the Authors, Promoters, Propagators, and chief Diſſeminators of this damnable Socinian Hereſie. Together with a brief deſcription of their Lives, and a true relation of their deaths.
Collected Compoſed, and Publiſhed for the Glory of God, and the convincing of thoſe that are in any meaſure Infected herewith.
By NICH. CHEVVNEY, M.A. and M…niſter of the Word of God.
foreign. Tit. 2.10.
foreign. Joan. 1.1.
Aequè peccarunt, qui blaſphemarunt Chriſtum regnantem in Coelis, quàm qui eum crucifixerunt ambulantem in terris.
LONDON, Printed by J. M. for H. Tw…ford, and T. Dring, and are to be ſold in Vine-Court, Middle-Temple; and at the George in Fleetſtreet neer Cliffords Inn. 1656.
To the Right Worſhipful Sr Nicholas Criſp Knt of Queax, in the Iſle of Thannet.
SIR,
WHere I ſtand engaged in a Juſt Service, and would Publiſh it; I leſs fear the cenſure of Vain-Glory then of Ingratitude. I know the Age is very ſevere in her Paraphraſe on thoſe who appear for Truth, when as others paſs uncenſured; Yet I am reſolved rather to hazard the imputation of a Weak-man, then to be accounted one Unthankful. He that doth but Tacitely acknowledge the Favours of a Noble Friend doth in a manner Bury them; when as he that Proclaims them, hath in a part requited; he hath repaid His Honour, and therefore Him, and ſo hath ſatisfied, though not reſtored. I deſire not ſo much to expoſe my Labours to the World, as to expreſs my acknowledgements of your Worth and Goodneſs. The Ancient of Days multiply your Days here upon Earth, and at laſt take you to that place where there ſhall be no Night: So Praying, reſts,
Sir, Yours to be commanded in the Lord. N. C.