The Sufferings of Christ, Part 2 · Section 2 · Chapter 7
CHAP. VII. Of the Enumeration of the cauſes of Juſtification, according to the Dialogue, and according to the Orthodox.
Dialogu. ANd now for a concluſion I will ſumme up the Doctrine of Justification into ſix heads.
1. The ſubject matter of Juſtification is, beleeving ſinners of all ſorts both Jews and Gentiles all the world over.
2. The formall cauſe of Juſtification, or of a ſinners righteouſneſſe is, the Fathers atonement, pardon, and forgiveneſſe.
3. The meritorious procuring cauſe of the Fathers atonement for a ſinners Juſtification, is, Chriſts Mediatoriall Sacrifice of atonement.
4. The next inſtrumentall means by which a ſinner doth receive and apprehend the Fathers atonement for his Iuſtification, is faith in Chriſt.
5. The only efficient cauſe of all the former cauſes and effects, is Gods free grace and mercy in himſelf.
6. The end of all is the glory of Gods free grace and mercy in the beleeving ſinners juſtification and ſalvation.
Anſw. Divers Orthodox Divines handling the doctrine of juſtification, diſtribute the matter of juſtification into the matter taken actively, that is, one of the eſſentiall cauſes by which we are juſtified, viz. the active and paſſive obedience of Chriſt: and the matter taken paſſively, i. e. the Subjects which are juſtified, viz. beleeeving ſinners. In the laſt you follow them, in the firſt you leave them. Your leaving out one of the eſſentiall cauſes both renders and leaveth your juſtification a non-ens, a nullity, there being no created being, but conſiſts at leaſt of a logicall matter and form.
Atonement or pardon and forgiveneſſe, i. e. the judiciall declaration of a beleever to be diſcharged from the guilt and condemnation of ſin is an effect of a ſinners righteouſneſſe, which alſo hath been ſhewed before; ſo far is it from being the formall cauſe thereof.
The meritorious procuring cauſe not only of our atonement, but alſo of our righteouſneſſe, is Chriſts Mediatorly Sacrifice, but not in the ſenſe of the Dialogue, for there is no ſuch Mediatorly obedience as it imagines.
Faith apprehends the righteouſneſſe of Chriſt as the matter of our righteouſneſs, and atonement or pardon as the effect thereof.
You leave out part of the final cauſe, viz. the glory of his juſtice.
But becauſe it is not ſufficient for the edification of the Reader, that errour be diſcovered, except the truth be alſo manifeſted: I ſhall ſhut up this fourth and laſt head of controverſie between the Dialogue and us, with an enumeration of the cauſes of juſtification, according to the doctrine of the Orthodox.
The efficient cauſe.The efficient cauſe is the gracious good pleaſure of God the Father, Son, and holy Ghoſt, Tit. 3.4. Rom. 3.22. Pſal. 3.9. He is God, Lord, Law-giver, and Judge, his will is the Rule of Righteouſneſs, All reaſon in one reaſon, and the reaſon of all reaſons; to whom it was free to juſtifie man in whether way he pleaſed, either legally by our own works, or evangelically by the works of another.
The meritorious cauſe.The meritorious cauſe is the whole Legall obedience of Chriſt conſiſting of his habituall conformity together with his active and paſſive obedience, from the inſtant of his incarnation unto his paſſion incluſively; performed by him as God-man, our Mediatout and Surety in way of Covenant; to the fullfilling whereof the application of all the good of election, conſequently juſtification as a part thereof was due unto the Elect according to the order of juſtice, though (as concerning themſelves) purpoſed, purchaſed, and perfected altogether in way of meer grace.
Four things to be attended for the clearing of the meritorious cauſe.Four things attended to will help to clear the meritorious cauſe.
1. The Perſon.
2. The Office.
3. The Service.
4. The merit whereupon debt ariſeth according to order of juſtice.
1 The Perſon.
The Perſon obeying is God-man; the eminency of the perſon is requiſite to the value of the Service.
2 Office.
By Office he was Mediatour, which he took not upon him, but was called thereunto, an eſſentiall part whereof was to ſtand as our ſurety, and pay our debt even unto the death; during which ſpace only Chriſts Mediatorſhip is to be looked at as having influence into the meritorious cauſe of our juſtification. Notwithſtanding Chriſt ſtill continueth a Mediatour and Surety, yet no more to pay our debt: that being already diſcharged, death had no more dominion over him, Heb. 7.27.9.28. 1 Pet. 3.18. He was offered once, he ſuffered once.
3 Service.
His ſervice, or his perfect obedience conſiſts of his originall conformity, and his active and paſſive obedience unto the Law.
His originall righteouſneſſe is that gracious inherent diſpoſition in Chriſt, from the firſt inſtant of his conception, whereby he was habitually conformable to the Law, Luk. 1.35. there was more habituall grace in Chriſt then there is duty in the Law, or then there is or ſhall be habituall grace in the Elect both Angels and men, becauſe Chriſt was God-man, and received the Spirit out of meaſure as much as was poſſible to be in a creature. This originall righteouſneſſe of Chriſt anſwered for our originall unrighteouſneſſe.
Concerning his active and paſſive obedience to the Law, obſerve theſe three propoſitions.
Prop. 1 All his obedience to the Law proceeded from him as God-man Mediatour: See this proved, Cha. part. 2.
Prop. 2 Both active and paſſive obedience were requiſite unto the work of the Mediatour.
That paſſive obedience was requiſite is unqueſtionable. That active obedience was requiſite is thus proved.
There was no part of Chriſts obedience which was not active. As there was no part of Chriſts active obedience that was ſo active as that it was no way paſſive; ſo there was no part of his paſſive obedience, duplicate page duplicate page which was ſo paſſive as that it was not alſo active.
The Law requireth not only death in caſe of ſin, Gen. 2.17. but alſo doing of the Legall obedience unto the command, Deut. 27.26. Gal. 3.10. otherwiſe there is no life. The command then muſt be obeyed in our ſelves or in our Surety. It cannot be obeyed in our ſelves.
Obedience of the Saints whether in grace or glory is not Legall, viz. ſuch as is 1. Performed in our own perſons. 2. From a concreated principle of grace received in the firſt Covenant. 3. In way of merit. 4. Perfect. Therefore in our Surety.
Becauſe this double ſatisfaction anſwereth to our double miſery. viz. the guilt of puniſhment, or condemnation, and defect of righteouſneſſe.
Becauſe righteouſneſſe properly and truly ſo called conſiſteth in actuall obedience.
Prop. 3 All his active and paſſive obedience concurres to compleat the work or ſervice of the Mediator.
He was born for us, Luk. 2.10, 11. he was made ſubject to the Law for us, Gal. 4.4. for our ſakes he ſanctified himſelf, Joh. 17.19. and that from the womb unto his laſt oblation of himſelf upon the croſſe; He obeyed the Law for our ſakes. I come to do thy will O God, Heb. 10.7. by the which will we are ſanctified, cap. 10. that is, that will whereby he was appointed to this office, and by doing his will in that office, according as he was appointed. What Chriſt did in way of diſcharging his office he did for us. Chriſt fulfilled the Law, Mat. 5.17. in way of diſcharging his office: Therefore he fullfilled the Law for us: He came to fullfill all the Law: As he came ſo he was ſent, and his ſending or miſſion was nothing elſe but his actuall entring upon his Office, according to the pleaſure and command of the Father. Briefly,
He came as he was ſent,
He was ſent as Mediatour, Ergo.
Either all Chriſts active obedience was for us,Obedientia Chriſti eſt una copulativa. Alſte. Theo. Sect. 3. loc. 22. Med. l. 1. c. 21. & 23, 24. Wolleb. l. 1. c. 18. or ſome of it only for himſelf; but there can no reaſon be given why any of it ſhould be only for himſelf; If it ſhould be granted (which the Proteſtant Writers do generally deny) that Chriſt merited for himſelf, yet the Propoſition ſtands, if that Chriſt merited not only for himſelf but for us alſo.
Every action of Chriſts obedience was an integrall part of his ſatisfaction, that is, though ſome part of this obedience be more eminent then others, yet the whole is not compleat without the leaſt. All the obedience of Chriſt makes but one obedience: All his obedience is one copulative.
Merit. Merit juſtly indebteth, it is that whereunto the thing merited is due according to the order of juſtice.
Debt then according to the order of juſtice is ſo a debt, as that in caſe God ſhould not perform it, he ſhould not be juſt. The application of the good of election to the redeemed becometh a juſt debt, for the obedience ſake of Chriſt by vertue of the Covenant between God and Chriſt, wherein God hath in this ſenſe, freely made himſelf a debtor; Iſa. 53.10. He is faithfull and juſt to forgive us our ſin, 1 Joh. 1.9. As Adams diſobedience juſtly deſerved condemnation; ſo Chriſts obedience juſtly deſerveth ſalvation for his ſeed: His merit exceedeth Adams demerit.
Obj. Works and Grace are oppoſite, Rom. 11.6.Buchan. iuſt. Theol. loc. 31. qu. 16. How can merit conſiſt with the Covenant of grace?
Anſ. The Covenant of grace denieth merit in the proper debtor, but not in the ſurety, It denieth merit in us but not in Chriſt. In the Covenant of works man was capable of merit, Rom. 3.23. in the Covenant of grace man is uncapable of merit, ſo we are to underſtand Rom. 11.6. But to him that workerh not but beleeveth on him that juſtifieth the ungodly, his faith is accounted for righteouſneſſe. Our ſalvation coſt Chriſt the full price, though it coſt us nothing at all.
The materiall cauſe.The material cauſe of our juſtification is the whole courſe of the active and paſſive obedience of Chriſt, together with his habituall conformity unto the Law.
As the matter of Adams juſtification in innocency had not conſiſted in one act of obedience, but of a whole courſe of obedience, the finiſhing of which was requiſite to have made him juſt: So it is with the obedience of Chriſt.
If the juſtification of a ſinner conſiſteth not only in the not-imputation of ſin, but alſo in the imputation of righteouſneſſe, then both the active and paſſive obedience of Chriſt are requiſite to the matter of our juſtification. But the juſtification of a ſinner conſiſteth not only of the not-imputation of ſin, but alſo of the imputation of righteouſneſſe: 'Tis not enough for us not to be unjuſt, but we muſt alſo be juſt: Therefore,
Perfect obedience to the Law is the matter of our juſtification, Gal. 3.10.
But the whole obedience of Chriſt was requiſite to the performance of perfect Obedience to the Law.
Therefore, The whole obedience of Chriſt is requiſite to the matter of our juſtification.
That righteouſneſſe of the Law which Chriſt fullfilled in our ſtead is the matter of our Juſtification.
But the righteouſneſſe of the Law which Chriſt fulfilled in our ſtead is compleated of his whole active and paſſive obedience, together with his originall righteouſneſſe. Therefore
The difference between the obedience of Chriſt conſidered as an ingredient into the meritorious cauſe,The difference between the obedience of Chriſt conſidered as an ingredient into the meritorious cauſe, and conſidered as the matter of our juſtification. and conſidered as the matter of our juſtification, appeareth thus.
In the meritorious cauſe it is to be conſidered together with the perſon, office, and merit. In the materiall cauſe it is conſidered as diſtinct from all theſe.
They are diſtinguiſhed as cauſe and effect. Obedience in the materiall cauſe is the effect of obedience conſidered in the meritorious cauſe.
They are diſtinguiſhed as the whole and the part: Chriſts obedience is but a part only of the meritorious, but the whole of the materiall cauſe.
In the meritorious cauſe it is both a Legall and an Evangelicall act. Chriſts obeying the Law is Legall, but his obeying for us is Evangelicall; in the materiall cauſe it is only an Evangelicall act, it is given to us freely. There it is conſidered as wrought by him for us, here as applied to us. There is as a garment made, here as a garment put on. There it may be compared to the payment of the money by the Surety, here to the money as paid and accounted unto the uſe of the debtor.
As it is not the commiſſion of our diſobedience, but the guilt and puniſhment that is imputed to Chriſt; ſo it is not the formall working of obedience or doing of the command, but the good, vertue, and efficacy thereof, that is imputed unto the Beleever: Obedience, righteouſneſſe and life, diſobedience, guilt (which is a right unto puniſhment) and puniſhment, that is, death, anſwer one the other.
The formall cauſe of juſtification is imputation.The formal cauſe. Imputation is the actuall and effectuall application of the Righteouſneſſe of Chriſt unto a Beleever.
To impute, reckon, or account, in this place intend the ſame thing, the ſame word in Greek being indifferently tranſlated by any of theſe, Rom. 4. To impute, is to reckon that unto another which in way of righteouſneſſe (whether of debt or grace) belongs unto him. Imputation is either Legall, imputing to us that which we have done, ſo the word is uſed, Rom. 4. or Evangelicall, imputing to us that which another hath done. Thus to impute is for God in his act of juſtifying a ſinner to account the righteouſneſſe of Chriſt [which is not ours formally, nor by juſt debt] to be ours by grace, and that as verily and really ours as if it were wrought by us. And in this ſenſe the word is uſed ten times, Rom. 4.3, 5, 6, 8, 9, 10, 11.22, 23, 24. The juſtification of a Beleever is either by righteouſneſſe inherent or imputed. But not by righteouſneſſe inherent. Therefore by righteouſneſſe imputed. The righteouſneſſe whereby man is juſtified before God is perfect. It were deſtructive to the merit of Chriſt, and to turn the Covenant of grace into a Covenant of works, to ſay we are juſtified by righteouſneſſe inherent in us.
The inſtrumentall cauſe of juſtification is faith. We are juſtified by faith correlatively, that is, we are juſtified by that which is the correlate of faith, namely, the obedience of Chriſt. The meaning is, 'tis the obedience of Chriſt, not faith it ſelf that juſtifieth, i. e. that which is apprehended, not that which doth apprehend.
Synop. par. Theol. diſp. 33. n. 32. Twiſt. l. 1. p. 1. de prae. D. 3. f. 4. Med. l. 1. c. 20.The finall cauſe is the manifeſtation of the glory of mercy tempered with juſtice. Of mercy in that he juſtifieth the ungodly, Rom. 4 5. And that freely, Rom. 3.24. Of juſtice in that he juſtifieth not without Chriſts full ſatisfaction unto the Law, Rom. 3.26.