The Orthodox Evangelist, Treatise · Chapter 14

The Orthodox Evangelist · Treatise · Chapter 14

p. 297CHAP. XIV. Of Juſtification by Faith.

THat we are juſtified by Faith, is ſo evident in the Scripture, as that he that runneth may read it, Gen. 15.6. Rom. 4.5. Gal. 2.16. James 2.23. Gal. 3.24. Rom. 3.28.

But of the true underſtanding of this Propoſition there is both great and perilous controverſie, for our help wherein, conſider the following particulars in order thus:

1 In what ſenſe the term Juſtification is here uſed.

2 What Juſtification by Faith is.

3 The cauſes of Juſtification, viz.

Efficient,

Meritorious,

Material,

Formal,

Final,

Inſtrumental.

4 Plow Faith juſtifieth.

5 Divers objections ſatisfied.

6 Many myſteries that ſhine forth in the doctrine of Juſtification.

7 The peace of conſcience following thereupon.In what ſenſe the term Juſtification is uſed in this queſtion.

Juſtification is the making of a perſon juſt or righteous, and it is done either by infuſion, or declaratively, by ajudicial ſentence.

p. 298To juſtifie by infuſion,Juſtitia imputata eſt quoad eſſentiam, idem ille ſtatus coram Deo, quem perdidimus in Ademo. B. ex. T. 4. lib. 6. cap. 1. Pemble Treaniſe of Juſtification. Pag. 2. is to make a perſon inherently righteous, by infuſing into him an indwelling principle of holineſſe. So Adam was made juſt, Eccl. 7.29.

To juſtifie declaratively, is when a perſon accuſed, or, both accuſed and convicted, as an offender, is juſtly acquitted by the judicial declaration of his Legal innocency, and freedome from guilt and puniſhment.

To juſtifie in this place, is not by way of infuſion, viz. to ſanctifie, that is, of a perſon unclean, unholy, and unjuſt, to make him formally, and inherently pure, holy, juſt, by working in him the inherent qualities of purity, ſanctity, and righteouſneſſe; but judicially to abſolve a guilty ſinner at the Tribunal of Gods Juſtice from guilt and puniſhment, and to declare him righteous. Juſtification in this place doth not ſignifie a change of our nature, but a change of our ſtate, i. e. of our ſpiritual condition, in order to the curſe and promiſe; ſo as the perſon, which was under the Law before, is now not under the Law, but under grace, Rom. 6.14.

It is a Court-phraſe, taken not Phyſically, but Judicially, for a Judicial, not a Phyſical act; it ſignifieth a relative Juſtification, of accounting a man juſt, not an habitual Juſtification, of making a man juſt; thus Barrabas a Thief, is acquitted judicially, whence followed a Legal, not a Phyſical change of Barrabas.

Juſtification is ſometimes applyed to God, when a man juſtifieth, Pſal. 51.4. Rom. 3.4. Luke 7.29. Matth. 11.19. Luke 7.35. ſometimes to man, between man and man, Deut. 25.1. Iſa. 5.23. Prov. 17.15. 2 Sam. 15.4. In which laſt places, and the like, Pemble (after others) obſerveth that to juſtifie, is in judicial proceeding to abſolve a party from fault, and blame, whether it be rightly, or wrongfully, Ezek. 16.52. Luke 16.15. Sometimes unto man, between God and man, Exod. 23.7. Iſa. 50.8. Rom. 8.33, 34. 1 Cor. 4.4. Act. 13.38, 39. which places can intend no other but a judicial or declarative, not a phyſical, or infuſed Juſtification, whereby a perſon of unjuſt, is made juſt.

Infuſed righteouſneſſe (which is ſanctification) is p. 299diſtinguiſhed from Juſtification. Though they are inſeparable, yet they are diſtinguiſhed; as light and heat, in the Sun, 1 Cor. 1.30. & 6.11. The ſubject of our Juſtification is Chriſt, the ſubject of Sanctification is the Beleever. Juſtification is onelyonly imputative, Sanctification is inherent. Juſtification makes a relative change, Sanctification an inherent Phyſical change. Juſtification is an individuall act, all at once; Sanctification is gradual, by degrees. Juſtification is perfect in this life, Sanctification is imperfect.

It is plain that the Apoſtle by Juſtification intends remiſſion of ſins, therefore, not inherent righteouſneſſe, We are justified freely by his grace through the redemption that is in Chriſt Jeſus, Rom. 3.23, 24. which redemption, is remiſſion of ſins, Eph. 1.7. Col. 1.14. See Rom. 8.33. Act. 13.38.

Juſtification is oppoſed to Condemnation,Heb. foreign opouitur 3 ad Rom.foreign Grec. foreign opouitur 3 ad Rom.foreign Lat. Jujtificare opouitur 3 ad Rom. Condemnare. Rom. 5.18. As condemnation therefore conſiſts not in infuſing a principle of guilt into a perſon, but in a Legal pronouncing of a perſon to be guilty; ſo Juſtification is not by infuſing a principle of righteouſneſſe into a perſon, but onelyonly the pronouncing of a perſon to be righteous.

To juſtifie, is not to make a perſon habitually righteous,Praeterea nullo nec Hebraico, nec Greco, nec Latino, nec Vernaculo idiomate, juſtificare eſt habitualiter. juſtum efficere Par. in Rom. c. 3.Rom 3 neither in the Hebrew, Greeke, Latine, nor any other Tongue.

foreign is uſed in the Old Teſtament many times, yet it is but once uſed in any other ſenſe, which alſo is obſerved of foreign in the New.

The Hebrew word foreign to juſtifie, never ſignifieth to make inherently, but alwayes to make declaratively, juſt, excepting Dan. 12.3. where it ſignifieth, not thoſe that pronounce righteous, but thoſe who inſtruct others unto righteouſneſſe. The Greeke word foreign by which the Hebrew is rendred, hath the ſame ſignification in the New Teſtamenent, and difficult it is to produce it in any other ſenſe, except Rev. 22.11.

p. 300This obſervation (ſaith Pareus) is firmly to be urged againſt falſe teachers,Haec obſervatio fermiter tenen…a & urgenda eſt emtra Sophiſtas, quia evincit juſtificationem Apoſtolo nequaquam ſignificare juſtificationem ſeu habitualis juſtitiae infuſionem, quod illi contendunt; ſed gratuitam abſolutionem à peccatis, & juſtitiae impulationem propter Chriſti meritum, Pareus in Rom. 3.28. Praeter unum locum ex Danielis 12. & alterum ex Apocrypho Syracida, eccleſiaſt. 18. & tertium ex Apocalypſi, his exceptis audacter dico non dari poſſe alium. Cham. Tom. 3. lib. 21. c. 5. n. 11.Rom 3:28 becauſe it doth evince Juſtification in the Apoſtles ſenſe, in no wiſe to ſignifie the making of one righteous, or the infuſion of habitual righteouſneſſe, which they contend for, but a free abſolution from ſins, and imputation of righteouſneſſe for the merit of Chriſt. Theſe places being excepted, viz. Dan. 12.3. Rev. 22.11. Chamier boldly affirms that there cannot be found another place in Scripture where Juſtification is uſed in any other ſenſe.

What Juſtification by Faith is.What Juſtification by faith is.

Juſtification is a gracious act of God upon a beleever, whereby for the righteouſneſſe ſake of Chriſt imputed by God, and applied by faith, he doth freely diſcharge him from ſin, and the curſe, and accept him as righteous with the righteouſneſſe of Chriſt, and acknowledge him to have a right unto eternal life.

The Efficient cauſe of Juſtification is the gracious good pleaſure of God,Efficient cauſe. the Father, Son, and Holy Ghoſt.

In the Scriptures it is called Grace. In the Schools, grace that makes us acceptable. He is God, Lord, Law-giver, and Judge, whoſe will is the rule of righteouſneſſe.

Sin as ſin,In ſcripturis appellatur foreign, in Scholis gratia gra…n faciens. is properly committed againſt God, Pſal. 51.4. and God only can remit ſin, Mark. 2.7.

It is called the Righteouſneſſe of God, Rom. 3.22. The righteouſneſſe which is of God, Phil. 3.9. Becauſe God is the Author of it; it is oppoſite to our righteouſneſs, namely, that whereof we are the workers, or the ſubjects, Phil. 3.9. and to the righteouſneſs of the Law, Rom. 10.5. namely, that which is preſcribed in the Law, and according unto which the Law juſtifieth.

p. 301'Tis God onelyonly that was the Inventor of this Robe and Garment of Juſtification.

The meritorious cauſe is the whole legal obedience of Chriſt, conſiſting of his habitual conformity,The meritorious cauſe. together with his active, and paſſive obedience, from the inſtant of his Incarnation unto his paſſion incluſively, performed by him, as God-man, our Mediator and Surety, in way of Covenant.

The application of Redemption, whereof Juſtification is a part, is due unto the Elect for Chriſts ſake, according to order of Juſtice, by vertue of the promiſe made unto Chriſt, Iſa. 53.10.

Four things are to be attended in the meritorious cauſe, Firſt, The Perſon; Secondly, The Office; Thirdly, The Service; Fourthly, The Merit, whereupon debt ariſeth, according to order of Juſtice. The obedience of Chriſt was meritorious (not from the dignity of the Perſon onelyonly as ſuch, but) from the conſtitution of God, who by his free promiſe made himſelf a Debtor of the application of ſalvation unto them, for whom Chriſt ſatisfied. Hereof ſee Chap. 10. Though the word Merit be not in the Scripture, yet the ſenſe of it is frequent, Act. 20.28. which he hath purchaſed with his own blood, which is the earneſt of our inheritance untill the redemption of the purchaſed poſſeſsion, Eph. 1.14. For God hath not appointed us unto wrath, Ad ſenſum meriti, accedit vox foreign & verbum foreign. Par. in Ro. 5.Rom 5but to obtain ſalvation by our Lord Jeſus Chriſt, 1 Theſſ. 5.9. i.e. Ʋnto the ſalvation purchaſed by our Lord Jeſus Chriſt. The word tranſlated Purchaſed in the two former places, is uſed in the third, and is in effect with the Merit. To this purpoſe the death of Chriſt is called a Ranſome, Matth. 20.28. Marc. 10.45. a Counterprice, turned a Ranſome, 1 Tim. 2.6. A Redemption, that is, a reſtoring of a Captive by way of buying his freedom at a full price, Luke 1.68 & 2.38. Heb. 9.12. Gal. 1.14. Heb 9.15. 1 Cor. 1.30. A propitiation for ſin, or expiation for ſin, Rom. 3.25. Heb. 9.5. 1 Joh. 2.2. Chriſts obedience merited Juſtification, much more than Adams diſobedience demerited condemnation, Rom. 5.18.

p. 302Had Adam ſtood he had merited life for himſelfe; much more Chriſt by vertue of the Promiſe, whereby God hath freely indebted himſelfe to give life according to the order of Juſtice, Mediatorly ſatisfaction unto the Law for the Elect, whereunto he was no debtor, muſt be acknowledged to have merited.

Chriſt hath procured a right of remiſſion of ſins,Christus nactus eſt jus remittendorum peccatorum, ſed non ojuſmodi jus quo poſſint remitti, ſed quo remitti debent omnia [illis] pro quibus per mortem ejus ſatisfactum eſt, alioquin injuſtus eſſet Deus qui non ageret cum Christo filio ſuo, ſecundum exigentiam meritorum ejus, Twiſſ. de permiſs. l. 2. cr. pag. 79. Vide etiam, p. 84. & 85. yea ſuch a right whereby they not only may be remitted, but whereby they ought to be remitted unto all thoſe for whom he ſatisfied by his death, otherwiſe God ſhould be unjuſt, who ſhould not doe with his Son Chriſt according to the exigence of his Merits. Chriſts merit is abſolute in reſpect of its efficacy, though the obedience could not have merited abſolutely, i. e. of it ſelfe, without Gods acceptation.

The Material cauſe of our Juſtification,The Material cauſe. is the whole courſe of the active and paſſive obedience of Chriſt, together with his habitual conformity unto the Law.

The righteouſneſſe of Chriſt is either eſſential,Willet on Rom. 5. cont. 25.Rom 5 wherewith he is righteous as he is God, this is increated; or Perſonal, wherewith he is righteous as man, though he had never been Mediator;Willet Synops. cent. 4. err. 57. for Chriſt being both God and Man, muſt needs be a righteous Man; this though created abideth with him, and is not imputed unto any; Or, fide-juſſory, that is, Mediatorly, namely the righteouſneſſe of him as a Surety.Et ejus obedientia nobis in juſtitiam imputatur, Calv. 1 Cor. 1.30. Perk. on Gal. 2. v. 16, 17.1 Cor 1:30Gal 2:16Gal 2:17 This is that which was in, and performed by Chriſt as Mediator for the Elect, and ſo remaines in him as its formal ſubject, that its made the Beleevers by imputation as really, as if it had been wrought and performed by them. Not the paſſive obedience of Chriſt alone, but both the active and paſſive obedience of Chriſt is the Matter of our Juſtification.

The paſſive obedience of Chriſt, were not obedience if it were not in ſome kinde active; his Soul ſet it ſelf an offering p. 303for ſin, Iſa. 53.10. He layed down his life, according to the commandement received from his Father, Joh. 10.18. He gave himſelfe, Tit. 2.14. Chriſt in ſuffering obeyed, and in obeying ſuffered; there cannot otherwiſe any ſufficient reaſon be given of ſo long (viz. for the ſpace of neer thirty four years) and ſo much active obedience; it muſt be yeelded either to have been for himſelf, or for us; not for himſelf, there was no uſe of it; If for us, what better reaſon can be given, than this? the active obedience after his ſuffering is of uſe for the demonſtration and application of the good of Redemption, and therein of Juſtification, Rom. 5.25. if holineſſe was requiſite in Chriſt before his ſuffering, that he might purchaſe our redemption, Heb. 7.26. 1 Pet. 19. and the actions of Chriſt after his ſuffering were of uſe for the application of Redemption, Rom. 8.34. Heb. 7.25. 1 Cor. 15.14. and therein of Juſtification in particular, Rom. 5.25. How wel doth it agree that his active obedience both before, and in his ſuffering ſhould be looked at, as done in obedience to the Law in our ſtead, and conſequently as matter of our Juſtification?

This two-fold righteouſneſſe anſwereth to our two-fold miſery, viz. of the guilt of ſinue, and the defect of righteouſneſſe, Rom. 3.22, 23.

If the Juſtification of a ſinner conſiſteth not only in the non-imputation of ſinne, but alſo in the imputation of righteouſneſſe, then not only the paſſive, but alſo the active obedience of Chriſt is required to our juſtification. But the Juſtification of a ſinner conſiſteth not only in the not-imputation of ſinne, but alſo in the imputation of righteouſneſſe; it is not enough for us not to be unjuſt, but we muſt alſo be juſt; therefore not only the paſſive, but the active obedience of Chriſt is requiſite to our Juſtification.

That obedience which the Law requireth unto life, Chriſt fully performed; but the Law required active obedience unto life, Levit. 18.5. Gal. 3.10. which if a man doe, he ſhal live in them, and in caſe of ſinne, hath required paſſive obedience; for in that day that thou eateſt therof thou ſhalt ſurely dye, Gen. 2.17. that is, either in thy ſelfe, or in thy ſurety; therefore Chriſt performed both active and paſſive obedience.

p. 296If the Law requireth not only paſſive but active obedience, and the Elect by beleeving fulfill the Law; then he in whom they beleeve (and that as the object of their faith) hath fulfilled both active and paſſive obedience; but the Law requireth active and paſſive obedience, as is evident in the foregoing Arguments, and the Elect by beleeving fulfill the righteouſneſſe of the Law, Rom. 8.4.10.4. therefore he in whom they beleeve (and that as he is the object of their faith) hath fulfilled both active and paſſive obedience. This further appeareth, in that Chriſt was to anſwer the Law inſtead of the Elect, and that the Law pronounceth every one accurſed that continueth not in all things which are written in the Book of the Law to doe them, Gal. 3.10.

If Chriſt had no done what the Command required of us, as wel as ſuffered for our diſobedience unto the command,Obedientia Chriſti eſt una copulativa. Alſted. Theol Sect 3 loc. 22 how wil it appear either that Chriſt is a perfect Saviour, or that any man can be ſaved? the whole obedience of Chriſt both active and paſſive, make up one intire and perfect obedience; why ſhould any particle of the one or the other be excluded?

As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous, Rom. 5.19. It were too ſtrait an interpretation to reſtraine the words to his paſſive obedience only; And for their ſake, I will ſanctifie my ſelfe, Joh. 17.19.

Obj. Juſtification is often in the Scripture aſcribed unto the death of Chriſt, Mat. 20.28. and 26.28. Act. 20.28. Rom. 3.24, 25. and elſewhere; therefore not the active and paſſive, but the paſſive obedience of Chriſt only, ſeems to be the matter of our Juſtification.

Anſ. 'Tis true, that Juſtification is often aſcribed in the Scripture unto the death of Chriſt, but to his death as the Meritorious cauſe, not as the material cauſe of our Juſtification; neither yet is it aſcribed to his death as the Meritorious cauſe wholly, but partly, a part being put for the whole, viz. the paſſive, for both active and paſſive obedience; a trope often uſed in the Scripture; and as in the places alleged, the part. (or at leaſt that which is as a part) is put for the whole, in reſpect of the cauſe; ſo alſo is there a part put for the whole, in p. 305reſpect of the effect of that cauſe, viz. Juſtification, which is but a part of the good of Redemption, is put for the whole good thereof. Take for example, Mat. 26.28. For this is my blood of the New Teſtament, which is ſhed for many for the remiſſion of ſins; by remiſſion of ſins, which is but a part of the good of Redemption, we are to underſtand the whole good of Redemption, with the application of it.

Que. If the obedience of Chriſt be an ingredient into the Meritorious cauſe, and be alſo the whole Material cauſe, how then doth the obedience of Chriſt, as it is an ingredient into the Meritorious cauſe, differ from the obedience of Chriſt, as it is the Materiall cauſe of our Juſtification?

Anſ. In the Meritorious cauſe, it is conſidered together with the Perſon, Office, actual execution of that Office, and Merit; In the Material cauſe it is conſidered, as diſtinct from all theſe. They are diſtinguiſhed as the cauſe, and effect. Obedience conſidered in the Material cauſe, is in part 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 Material cauſe; in the Meritorious cauſe it is both a Legal, and Evangelical act, Chriſts obeying the Law is Legal, but his obeying it for us is Evangelical; in the Material cauſe 'tis only an Evangelical act, it is given to us freely;Willet, Synopſ. cent. 4. error. 56. qu. 1. in that it is conſidered formally, in this vertually; though Chriſt obeyed the Law formally, yet 'tis not the formal working of obedience, or doing of the command, but the good, vertue, and efficacy thereof, that is imputed to the Beleever; there it is conſidered as wrought by him for us, here as applied to us; there it is as a garment made, here as a garment put on; there it may be compared to the payment of the Mony by the Surety, for the Debtor; here to the Mony both payed, and accompted unto the uſe of the Debtor.

The formal cauſe of Juſtification is by imputation;The formal Cauſe. Imputation is the actual and effectual application of the righteouſneſſe of Chriſt unto the Beleever. To impute reckon, or account, in this place intend the ſame thing, the ſame word in Greek being tranſlated indifferently by any of theſe three.

p. 306To impute,Perkins in Gal. c…p. 3. ver. 6. is to reckon that unto another, which in way of righteouſneſſe (whether of Juſtice, or Grace, or both,) belongs unto him. Imputation is either Legal, imputing unto us that which we have done, ſo the word is uſed Rom. 4.4. or Evangelical, imputing unto 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, not by debt) to be ours by Grace, as verily and really as if it were wrought by us; and in this ſenſe the word is uſed ten times, Rom. 4. v. 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; but the inherent righteouſneſſe of a Beleever is not perfect. It were deſtructive to the merit, and righteouſneſſe of Chriſt, to ſay, we were juſtified by a righteouſneſſe inherent in us; We are made righteous by the obedience of Chriſt, as we are made unrighteous by the diſobedience of Adam. But this is by imputation; therefore.

All juſtification of the ungodly (that is, ſuch as are under the guilt and power of their-ſins) is by imputed righteouſneſs; but the Juſtification of a Beleever,Juſtificat impios in ſenſu diviſo, non in ſenſu compoſito. Trelcat. ſen. Juſtificat impios antecedenter, non conſequenter. Paraeus in Rom. 4.5.Rom 4:5 is the Juſtification of the ungodly, Rom 4.5. therefore. God juſtifieth the ungodly, viz. objectively, not ſubjectively; that is, ſuch who were ungodly until they were juſtified, but doe not remain ungodly being juſtified.

That Juſtification which is by the righteouſneſſe of another, is by way of imputation; but the juſtification of a Beleever is by the righteouſneſſe of another; that is, ſuch, the matter whereof is the righteouſneſſe of Chriſt; as we ſaw largely in the Material cauſe of our Juſtification. Paul calleth Sanctification his righteouſneſſe, Phil. 3.9. for though we are made partakers of it, by a power which is without us, yet it is inherent in us, as in its proper ſubject; and in that notion is oppoſed p. 307to the righteouſneſſe of Chriſt, whereby we are juſtified; whereof he is not only the worker, but which alſo is inherent in him, as its proper ſubject; therefore the juſtification of a Beleever is by way of imputation.

No ſinner, remaining a ſinner when he is juſtified, can be juſtified otherwiſe than by imputed righteouſneſſe; but all Beleevers though juſtified, yet remain ſinners while they live in this world, 1 Joh. 1.8. therefore all Beleevers are juſtified by an imputed righteouſneſſe.

The final cauſe is the manifeſtation of the glory of grace,The finall cauſe. in a way of Mercy, tempered with Juſtice; in a way of Mercy, in that he juſtifieth the ungodly, Rom. 4.5. and that freely, Rom. 3.24. tempered with Juſtice, in that he juſtifieth not without Chriſts full ſatisfaction unto the Law, Rom. 3.26.

The inſtrumental cauſe, or inſtrument of our Juſtification,The inſtrumental cauſe, or inſtrument.(for faith here is but a meer inſtrument) is faith; the fuller underſtanding of this Propoſition followeth in the next particular.

Here obſerve the intent, and conſent of ſuch Scriptures, as ſpeak diverſly of the cauſe of Juſtification; we are ſayed to bee juſtified by grace, Rom. 3.24. i. e. as the Efficient cauſe; by his Blood, Rom. 5.9. i. e. as the Meritorious cauſe; by his obedience, Rom. 5.19. i. e. as the Material cauſe; by imputation of his obedience, Rom. 4.6. i.e. as the Formal cauſe; by faith, Rom. 5.1. i. e. as the inſtrument.

This Propoſition, We are juſtified by faith, is figurative,How Faith juſtifieth. i.e. Metonymical, whereby that which belongs to the principal cauſe, is attributed to the inſtrumental cauſe. Faith juſtifieth not for its own worth, but for the worth of the object which it apprehends; Faith doth not juſtifie as an act of ours, but all the vertue thereof proceedeth from its object; the vertue that healed the Iſraelites proceeded from the object, viz. the brazen Serpent they looked upon, not from the looking upon the Brazen Serpent, and the vertue that healed the Woman, Luke 8.46.48.50. proceeded out of Chriſt who was touched, not out of the Womans touch; we are declared righteous upon our beleeving. Faith in the matter of our Juſtification, is the inſtrument apprehending, and applying that which doth p. 308juſtifie; the proper act of Faith is, to receive the righteouſneſſe of another; 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, it is the Obedience of Chriſt, not Faith that juſtifieth; that which is apprehended, not that which apprehendeth. Faith alone juſtifieth, that is, faith (as it juſtifieth) is alone; but juſtifying faith is not alone, that is, faith as it juſtifieth, is without workes, but the faith that juſtifieth is a working faith.

We are juſtified by faith alone.

1 Becauſe (as it juſtifieth) it is not a work, Rom. 4.5.

2 Becauſe we are not juſtified by our own righteouſneſſe, i. e. that righteouſneſſe whereof we are the ſubjects.

3 Becauſe we are juſtified by the righteouſneſſe of another, ſometimes called the righteouſneſſe of God, viz. that whereof God is the Author, and Ordainer; ſometimes the righteouſneſſe of Chriſt, viz. that whereof he who is God-man is both the Worker, and the Subject.

4 Becauſe we are juſtified by a righteouſneſſe that is made ours by imputation, not by infuſion; as Abraham was juſtified.

5 Becauſe we are juſtified by a righteouſneſſe that is actually procured, before we doe beleeve. Our righteouſneſſe is compared unto a garment, Reval. 19.8. Rom. 13.14. Gal. 3.27. which we put on by beleeving, yet faith never took ſtitch in it.

For the cleerer underſtanding the juſtification of a ſinner by faith, let theſe three acts be conſidered (the one looked at as ſucceeding the other in order, not in time) Firſt, God actually imputes, the active and the paſſive Mediatorly obedience of Chriſt unto a beleever, Rom. 4.6. therein God is freely giving. Secondly, The ſoul having before (in order of nature, not in time) received Jeſus Chriſt, as its head p. 311and Saviour, by the ſame faith, receiveth his obedience as the matter of its righteouſneſſe, herein the ſoul is taking, Rom. 5.17. Rom. 6.11. Gal. 3.13. Thirdly, God hereupon (in the court of Conſcience) judicially declares, and pronounceth the ſinner to be righteous, and to have right unto eternal life, by vertue of the promiſe, Joh. 5.24. Rom. 3.22.30. The righteouſneſſe of God, foreign. By faith, through faith, upon them that beleeve.which is by faith of Jeſus Chriſt, unto all, and upon all them that beleeve. By this act of grace, the perſon of the ſinner is juſtified in himſelf really, yet not inherently, but imputatively, his ſtate changed, who before juſtifying faith was a childe of wrath even as others, untill now, the perſons of the Elect not being accepted in themſelves, neither are their actions accepted; but now our perſons being accepted, our actions are capable of being accepted, Gen. 4.4.

Faith

1 Acknowledges that we are juſtified for the righteouſneſſe ſake of another, viz. Chriſt, God-man.

2 Acknowledgeth that our juſtification is free.

3 Renounceth our own righteouſneſſe.

Firſt, We need the righteouſneſſe of another, and the righteouſneſſe of this other is ſufficient, the leaſt ſinner needs no leſſe, the greateſt ſinner needs no more; the leaſt ſinner cannot be ſaved without it, the greateſt ſinner needs no more to be ſaved: God cannot ſave any Infant without the righteouſneſſe of Chriſt, the righteouſneſſe of Chriſt is fully able to ſave all beleevers. See the Sinfulneſs of Sin, that nothing but the righteouſneſſe of him who is God, could expiate it; See the Righteouſneſſe of Chriſt, which taketh away all ſin. Faith acknowledgeth the leaſt ſin unpardonable without it, the greateſt pardonable by it; Were we onelyonly guilty of Adams ſin, we could not be ſaved without it, Were we guilty of all the ſins of the Elect, we might be ſaved by it.

To think any ſin little is a great ſin, tis a greater to think that Chriſts righteouſnes is not above all ſin, our diſobedience p. 312is but the diſobedience of man, but the obedience of Chriſt, is the obedence of him, who is both God and man; the diſobedience of man is infinit only improperly, in reſpect of the object, the obedience of Chriſt is infinite properly, in reſpect of the ſubject, that which is infinit hath no limits, but the pleaſure of the diſpoſer. Davids childe needed the righteouſneſſe of Chriſt for its juſtification, and Manaſſeth needed no more. To think any ſin little, is no little ſin, tis to excuſe ſin, to accuſe juſtice in ſentencing our ſin in Adam, or original ſin, with death, to leſſen, nay ſo far to fruſtrate the righteouſneſſe of Chriſt. The Phariſee puts confidence in his not having done ſo ill, yea in his having done better than other men, Luke 18.11. That he had ſo done was good, but that he put confidence in it, was bad. If thy hope be more in thy little ſins then in Chriſts great mercy, Woe be unto thee; had there been but one man to have been redeemed, Chriſt muſt have dyed; and Chriſts death was ſufficient to have redeemed all men: Tis a ſin for the leaſt ſinner, not to deſpair of righteouſneſſe in reſpect of himſelf, Iſa. 5.7.10. Tis a ſin for the greateſt ſinner to deſpair concerning the righteouſneſſe of Chriſt; He that beleeveth not, be he never ſo righteous, ſhall be damned, He that beleeveth, hath he been never ſo unrighteous, ſhall be ſaved.

2 The beleever acknowledging his righteouſneſſe to be the righteouſneſſe of another, to be merited by another acknowledgeth it to be free, it coſt Chriſt to the full, but it coſt us nothing, being juſtified freely by his grace, Rom. 3.24.

Juſtification is called the gift of righteouſneſſe, Rom. 5.11. the free gift, the gift of grace, verſ 15, Grace in this verſe, noting the love of God it ſelf; the gift by grace, Juſtification, as an effect of that love. God will either not juſtifie at all, or juſtifie for nothing; tis the glory of grace to be free, and mans prirce to come without mony. The experience of this truth is compared to buying, becauſe the ſinner parts as hardly with his righteouſneſſe, as the covetous man doth with his mony, Iſa. 55.1. And when they had nothing to pay, he frankly forgave them both, Luke 7.42.

p. 313God will take nothing for our Juſtification; as it is repugnant to the whole, ſo to each part of grace not to be free. To attribute any thing to man in way of condignity, or congruity, were to leſſen the ſinfulneſſe of ſin, to exalt man, to betray Grace, and to take ſo much from Chriſt. This truth God ſtandeth much upon, as is notably to be ſeen in the manner of Naamans cure, a figure of the free recovery of a ſinner, both from the power, and guilt of ſin, hence the Prophet healeth him for nothing, and though urged, refuſeth, and that not without an oath, but he ſaid, As the Lord liveth, before whom I ſtand, I will receive none, and he being urged to take it, ſtill refuſeth, 2 King. 5.16. Where God forgiveth ſin, be forgiveth much; no ſin is in it ſelf little, Luke 7.47. Simon the Phariſee, who looked at ſin as a little thing, was not forgiven at all; where God forgiveth little, or much, he forgiveth all for nothing. That which is ſaid of the Lilly compared with Solomon, Conſider the Lillies of the field how they grow, they toyl not, neither do they ſpin, and yet I ſay unto you, that Solomon in all his glory was not arrayed like one of theſe, Matth. 6.28, 29. is moſt true of the Beleevers compared with the Lillies; The Garments of fine linnen, the righteouſneſs of the Saints, far exceed the glorious aray of the Lillies, yet they do not ſo much as ſpin for it.

Thirdly, In the putting on of the Garments of Chriſts righteouſneſſe, there is a putting off of the filthy rags of our own righteouſneſſe. In this ſenſe Chriſt cloaths only the naked, and he that is cloathed ſavingly owneth his own nakedneſſe, and the unrighteouſneſſe of his own righteouſneſſe.

Our unrighteouſneſſe ſtrikes againſt the Law, but our righteouſneſſe takes away grace; that is againſt God, this againſt God and Chriſt; that makes us need the remedy, this keeps us incurable by it; that is againſt the command, this is againſt the promiſe, Gal. 3.14. that makes the Law weak, Rom. 8.3: this ſubmits not unto the ſtrength of the Goſpel, Rom. 10.3. the beleever accounts much of the righteouſneſſe of Chriſt, p. 314and loatheth his own, Phil. 3.8. he abhorreth himſelf, for his own high account of his own righteouſneſs, onr own righteouſneſs is called our ſhame, Phil. 3.15. Chriſts righteouſneſſe is our glory, Iſa. 55.25. In the Lord ſhall the ſeed of Iſrael be juſtified, and ſhall glory. The beleever how great a ſinner ſoever formerly, though a Murtherer, Adulterer, Lyar, &c. by this one act of beleeving Jeſus Chriſt and his righteouſneſſe, yeeldeth more obedience unto God, than ever he committed diſobedience, honoureth God more, than ever he hath hitherto diſhonoured him, pleaſeth God better than if he had ever continued in innocency, and never ſinned. God makes much account of the obedience of faith, becauſe faith makes much account of the grace of God. It is a name of honour unto Chriſt to be called, Our Righteouſneſſe, Jer. 23 6. and a name of honour to the people of God, that according to their duty, they are known to acknowledge Chriſt according to this name. And this is the name wherewith He ſhall be called, The Lord our Righteouſneſſe, Jer. 33.16.

Object.Bellar. de Juſt. l. 1. c. 10. If we are juſtified by faith, then faith is in order before juſtification, and conſequently, the act is before the object, whereas on the contrary the act depends upon the object, and not the object upon the act. To this effect, Bellarmine.

Anſw. 1. We may diſtinguiſh between the being of Juſtification, and our being juſtified, that is, between Juſtification taken in an abſtract ſenſe, viz. without the receiving-ſubject thereof, namely the beleever; And Juſtification taken in the concrete ſenſe, i. e. together with the beleever.

Juſtification conſidered in the abſtract, i. e. ſimply, and in it ſelf (in which ſenſe it ſignifieth remiſſion of ſins, and righteouſneſſe to acceptation, prepared though not yet conferred upon the Elect) hath before faith a being not onelyonly in the purpoſe of God, but alſo in the Covenant between the Father, and the Mediator, and in the purchaſe of Chriſt; This truth held forth in the Goſpel makes the object of faith, and thus the object is before the act.

Or thus, diſtinguiſh between Juſtification actually procured, and actually applied.

p. 315Juſtification was eminentially procured before faith,Docet A minius Chriſtum ſatisfactione ſua nactum eſſe jus peccatorum remittendorum non peccatorum remiſſionem. Twiſſ. de permiſſ. l. 2. er 4 p. 84. in reſpect of thoſe who beleeved before Chriſt dyed (when it was as entire to God to juſtifie for the merit ſake of Chriſt to dye, as it is now for the merit ſake of Chriſt dead) it is actually procured for thoſe who beleeve after the death of Chriſt, though it be not actually applied before faith.

This actuall procuring of Juſtification (as did alſo the eminential procuring of it before Chriſt) giveth a being to Juſtification as conſidered in it ſelf, and conſtitutes the object of juſtifying faith. Juſtification is compared to a garment, our being juſtified to the putting on of that garment, the garment is made before it be put on. Juſtification is compared to a pardon, our being juſtified unto the Delinquents being pardoned, the pardon is procured before the Delinquent is pardoned.

Theſe then are both truths; Firſt, Juſtification hath a being before the Elect do beleeve. Secondly, That the Elect are not juſtified before they do beleeve.

Juſtification is the object, faith is the act, the object is before the act; our being actually juſtified is an effect, faith is the inſtrumental cauſe, the cauſe is before the effect.

That Juſtification is actually and abſolutely procured for the Elect before faith, and ſhall infallibly be applied to them all in time, ſeemeth to reach the ſcope intended by the godly Learned, whoſe ſpirits have more particularly laboured to hold forth the full truth in this precious part of the ſoul-reconciling, and ſoul-ſupporting myſtery of the Goſpèl. To ſay that we are juſtified by vertue of a ſingular promiſe in the Court of Conſcience, and in our own perſons (in which ſenſe the Scripture conſtantly ſaith that we are juſtified by faith) is not (that I know) affirmed by any.

The grounds of this Diſtinction are thus evidenced.

Juſtification was in Gods Decree, before faith, before ſin, yea from all Eternity, Gal. 3.8. whom God hath ſet forth, that is fore-ordained, Rom. 3.25.

The Juſtification of the Elect, is abſolutely and actually procured for them by Chriſts ſatisfaction before faith, Col. 2.14. The hand-writing of Ordinances cannot be limited p. 316to the Ceremonial Law onelyonly, becauſe it had reſpect unto the Gentiles then living, to whom the Ceremonial Law belonged not.

God hath declared his acceptation of this ſatisfaction of Chriſt, whereby he hath actually procured Juſtification for the Elect before faith.

It is no ſmall part of the Miniſtry of Reconciliation, that God imputed unto Chriſt the ſins of the world of the Elect before they did beleeve, and will not impute them unto the Elect, 2 Cor. 5.18, 19. this great Goſpel-truth is of ſpecial uſe to beget juſtifying faith in the heart of a ſinner, the ſame Apoſtle confirms Beleevers concerning their ſalvation, Rom. 5.10. from this argument, namely that their reconciliation was wrought for them, when they were enemies, that is, unbeleevers.

Here then is a twofold Reconciliation mentioned, one at the death of Chriſt, before Paul, or the Romans (ſome of them at leaſt) here ſpoken to were beleevers: The other at our Converſion.

The firſt Reconciliation though it was vertually wrought before, by the Lamb ſlain (in Gods appointment, & acceptance, together with his own conſent) from the beginning of the world, Rev. 13.8. yet, it was not actually wrought untill the death Chriſt; for this ſatisfaction ſake, God imputes not ſin unto the Redeemed (for he cannot impute ſin to Chriſt, and the Elect both) yea he accepteth us in the Beloved, Eph. 1.6. Loving the perſons of the Elect, Rom. 11.28. though hating theirs ſins, and alſo their ſtate under the curſe of the Law, Ro. 6.14 Ch. 7.6. Eph. 2.3.

The ſecond is wrought at our Converſion, when the enmity of nature is ſlain by the infuſion of grace, our perſons are juſtified in themſelves, and our ſtate changed by faith in Chriſt Jeſus. This place then ſeemeth not to be underſtood as that Rom. 4.5. God juſtifieth the ungodly, viz. objectively, that is, ſuch who were ungodly till they were juſtified, not ſubjectively, that is, ſuch as remain ungodly when they are juſtified. The Text ſaith not, he reconcileth enemies according to the ſenſe of thoſe words in the former place [He juſtifieth the ungodly] But, If when we were p. 317enemies we were reconciled to God by the death of his Son, (mark, the time of this Reconciliation was the time of the death of his Son, not the time of our Converſion) much more being reconciled, we ſhall be ſaved by his life; that is, If while we were enemies in reſpect of our nature and ſtate, we were reconciled in our head, i. e. our Reconciliation was actually purchaſed by, and acknowledged at the death of his Son; how much more being reconciled in our ſelves by the ſlaying of the enmity of nature, through the infuſion of grace, and the changing of our eſtate in reſpect of our perſons and actions through faith in Chriſt, ſhall we be ſaved by his life? he that hath done the greater with greateſt difficulty, he will do the leſſe; having overcome and triumphed over all difficulty paſt, and proceeding, being without all difficulty in reſpect of what is to come. This expoſition is agreeable to the Analogie of faith, ſtrengthens the Apoſtles arguing from the greater to the leſſer, and any ſhorter interpretation ſeemeth to ſtraighten thoſe words, We were reconciled to God by the death of his Son. Thus Dr. Amos, and Dr. Twiſſe underſtand this place,Medulla l. 1. c. 20. Twiſſ. de permiſſ. l. 2 cr 4. digr. 10. Sect. 4. and Calvin ſeemeth very well to allow thereof, nor doth Piſcator diſſent there-from, as appeareth in his citation of this Text, diſputing with Vorſtius.

Chriſt is firſt juſtified, that is acquit of our ſins, and we juſtified in him. Perkins.

There is, ſaith Mr. Rutherford, Rhetorf. exc. 1. c. 2.a Juſtification in the mind of God Eternal, and a Juſtification in time terminated in the conſcience of the beleever.

p. 318Obj. But if it be yeelded, that the grace of Juſtification be before Faith, it will follow, that in juſtification by faith there is nothing really and poſſitively wrought in the Soul, but only a manifeſtation of what was before.

Anſ. Not ſo; in the juſtification of a ſinner there is that which is real, and poſitive, both on Gods part, and on the Beleevers part; on Gods part,

1 An actual imputing of the righteouſneſſe of Jeſus Chriſt to the Beleever.

2 A tranſient judicial act of God, whereby he declareth the ſinner to be juſtified for the righteouſneſſe ſake of Chriſt, received by faith, terminated in the Conſcience of the Beleever; upon the Beleevers part, there is

1. An actual relying upon the righteouſneſſe of Jeſus Chriſt.

2. A renouncing of our own righteouſneſſe.

Obj. But if we yeeld a being of Iuſtification, how doth the condition of an elect perſon juſtified by faith, differ from his condition yet an unbeleever, in reſpect of his Iuſtification?

Anſ. God hath abſolutely decreed to juſtifie them, before they doe beleeve: their perſons are beloved from eternity; Jeſus Chriſt hath actually and abſolutely procured their juſtification before faith; God hath accepted this Meritorious ſatiſfaction of Chriſt before faith. God never imputes the ſins of the world of the elect to them unto Condemnation, having already imputed them unto, and being ſatisfied for them by Chriſt.

All which notwithſtanding, the condition, or ſtate of the Elect before faith, is the ſame with the condition of thoſe who are not elected; we are the children of wrath, even as others, Epheſ. 2 3. guilty of ſinne before God, and therefore in reſpect of their eſtate obnoxious to Condemnation, even as others.

Though their Juſtification be abſolutely,Vide Retorf. ex. 1. c. 2. and actually procured before Faith, yet they are not juſtified until they doe beleeve, now, and not until now is their ſtate changed; now, and not until now doe the effects of Gods diſpleaſure ceaſe towards them, by vertue of the Promiſe, He that beleeveth p. 319ſhall not come into condemnation; now, and not before are their perſons accepted in themſelves, and conſequently, their actions capable of being accepted; hence, Albeit the juſtification of the Elect is abſolue ely procured before they doe beleeve, yet they have no conſolation, nor peace of Conſcience till they doe beleeve.

Obj. Yee ſee how that by works a man is justified, and not by faith only, Jam. 2.24.

Sol. That James agreeth with Paul concerning the Doctrine of Juſtification, is evident, in that the ſame Scripture, Gen. 15.6. cited by Paul, Rom. 4.3. is cited (and acknowledged to be fulfilled) by James 2.23. and the Scripture was fulfilled, which ſaith, Abraham beleeved God, and it was imputed unto him for righteouſneſſe. That Propoſition of Pauls, We are juſtified by faith without works, and that of James, We are juſtified by works, and not by faith only, are diſtinct, but not oppoſite Propoſitions; for Iames referreth not to the manner of our Juſtification (of which Paul ſpeaks) but to the nature of juſtifying faith, againſt ſuch as boaſted of ſuch a faith as juſtifying, which was without works. Paul diſputes againſt the Legaliſt, Iames both againſt the Legaliſts and Libertines; Paul ſheweth the manner of Juſtification by faith, Iames the nature of juſtifying faith; Pauls concluſion is, that We are juſtified by faith without works; Iames's concluſion is, that Faith without works doth not justifie. Justificamur Effectivè à Deo, Approhenſivé à fide, Declarativè ab operibus. Prideaux. lect. 5. de Juſtificatione.The objection alſo is further ſatisfied, by diſtinguiſhing of Juſtification; Juſtification is either of our perſons before God, ſo Faith only juſtifies; or of our faith before Men, ſo works juſtifie; that is, they declare our faith before men to be unfeigned, I will ſhew thee my faith by my works, Jam. 2.18. By works was faith made perfect, ver. 22.

Obj. We are juſtified by faith, Rom. 4.9. Faith is a work, therefore we are not justified without works, and conſequently not by faith only.

Anſ. How Faith juſtifieth hath been ſpoken before; that faith doth not juſtifie as a work, is evident, Rom. 4, 5. But to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his faith is counted for righteouſneſſe. God makes p. 320high account of that faith, which accounts of its object as the matter of our Juſtification; God makes no account of that faith which we account of as a work in the matter of our Juſtification; the Beleever is in this ſenſe no worker; working giveth glory unto man, Rom. 4.2. beleeving giveth glory unto God, Pſa. 20. None ſo unable to work as the Beleever, legally and properly;Juſtitia propria dicitur, quia in illa acquirenda, elaboratur propriis viribus, homini à natura inſitis. Piſcat. in Phil. 3.Phil 3 none ſo able to work the work of new obedience, that is to work Evangelically. Faith puts on, but doth not take one ſtitch in the garment of Juſtification; it is (as we ſaw before) with the Beleever, as with the Lilly, which doth not ſo much as ſpin, yet Solomon in all his royalty was not cloathed like one of them. To work ſuppoſeth four things.

1 That ſuch an act be done by the principle of grace received in innocency, i. e. by our own ſtrength.

2 That it be done by our own perſons.

3 That it be done exactly, according to the Letter of the Law.

4 That there be a reward due thereunto according to order of Juſtice.

To make Faith as it is a Work, to be a part, or whole of our Juſtification, were to make a Covenant of Grace, a covenant of Works, and conſequently to deſtroy the Goſpel, Rom. 4.14. Gal. 3.18. Juſtification by faith eſtabliſheth the Law, Rom. 3.31. but Juſtification by works makes faith voyd, Gal. 3.21. This Propoſition, We are juſtified by faith, if it be underſtood Legally, it is falſe and blaſpemous; if underſtood Evangelically, it is true, and giveth glory to God.

Obj. 4. It is true, works that are done without faith, can be no matter of our Juſtification, but works done by the grace of Jeſus Chriſt may; which is ſo farre from eclipſing, that it illuſtrates the glory of grace. It is much more honour to Chriſt to merit, that we may merit.

Anſ. Had the Papiſts not eyes to ſee (ſaith Cartwright) yet might they wel have groped the contrary of that is here cavilled. Faith and Works are oppoſite in the matter of our Juſtification, Rom. 4.5. Man is juſtified in ſuch a way as giveth glory unto God, and excludes boaſting, Rom. 3.27. But if we were juſtified by any works wrought in us, we ſhould have p. 321whereof to glory, Rom. 4.2. Paul is afraid to be found in his own righteouſneſſe, Phil. 3.9. viz. in that righteouſneſſe whereof he is the ſubject; which juſtifieth according to the order of the Law.

A Meritorious work, is ſuch an act, whereunto a reward is due according to order of Juſtice; hereunto are required thoſe fouring redients mentioned in the anſwer to the fore-going objection, which cannot be found in Man ſince the Fall, neither in the ſtate of Sin, Grace, nor Glory; not in the ſtate of Sinne,Fideles ſunt vaſa miſericordlae ex omni parte praeparationis adgloriam, imò in ipſa gloria ſunt vaſa miſericordiae. Bell. enerv. To. 4. lib. 7. cap. 2. n. 8. Paraeus in Rom. 3.23.Rom 3:23 Heb. 11.6. nor in the ſtate of Grace, where evil cleaveth to our beſt actions, Luk. 17.10. nor in the ſtate of Glory, wherein the Elect remain veſſels of Mercy, their actions fruits of thankſgiving, having their acceptation from the righteouſneſs of Chriſt. To ſay that Chriſt merited that we might merit, is to ſay, that Chriſt who merited that we ſhould be ſaved by his grace, merited that we ſhould be ſaved by our own works, a contradiction in Reaſon, and a notable Maſter-piece of the myſterie of Iniquity, as concerning the doctrine of Religion, it were to merit away the nature of Merit, and to turn the Covenant of Grace into a covenant of Works. In the way of Salvation, Merit and Grace are immediate oppoſites, Rom. 11.5. Had Adam ſtood in the firſt Covenant he had merited; but the Covenant of Grace hath removed Merit for ever, from Man to Chriſt: under the Goſpel Chriſt is the only Perſon of Merit. The Angels are confirmed by grace; Man, whether looked at as a veſſel of grace, or as a veſſel of glory, is a veſſel of Mercy; not the very Angels, much leſſe Men (though in glory) have any matter of glorying. The faithful (ſaith Doctor Ames) in the very ſtate of glory are veſſels of Mercy; Neither the Angels,Ames, & Paraeus, ubi ſupra. nor the bleſſed in Heaven have matter of glorying. Paraeus.

Obj. Ʋnto Juſtification by Faith, Faith is required, which is an act of the Beleever, how then can we be ſayed to be juſtified freely?

Anſ. Juſtification is actually procured, and hath its being in Gods decree, and in our Surety, before we doe beleeve: Faith is no inſtrument or motive of Gods abſolute decree to juſtifie; nor is it any inſtrument of Chriſts ſatisfactory and meritorious obedience, either active or paſſive; or of Gods acceptation p. 322of that ſatisfaction, nor of the imputing of his obedience unto the beleever, but the effect thereof.

The actual declaration, in the Court of Conſcience, of the Beleever to be righteous is by faith, not for faith; by faith, as a band, means, or inſtrument receiving; not for faith, as a cauſe of that which is received. The nature of faith is to receive acknowledge, and accept Free grace, to ſeal to the truth of Free grace. Laſtly, this grace, whoſe nature is to apprehend and apply Free grace, is the effect of Free grace; ſurely it ariſeth from the miſt of remaining legalneſſe, that our being juſtified in ſuch a way (whoſe very nature is to acknowledge the freeneſs of our juſtification) ſhould occaſion us to think Juſtification in that reſpect not to be free; Faith and Free Grace agree, therefore it is of faith that it might be by grace, Rom. 4.16.

Many Myſteries of the wiſdome of God ſhine forth in the doctrin of Juſtification.Many depths of the wiſdom of God to be obſerved in the doctrin of juſtification. Juſtification is univerſal; God forgiveth all ſin, ſins paſt, ſins preſent, and ſins to come; ſins paſt, formally; ſins to come, vertually; thoſe in themſelves, theſe in the ſubjects of them. Juſtification is an individual act, it admits not of degrees, it doth not receive more nor leſſe, though our ſenſibleneſſe of it be more or leſſe, yet our Juſtification is the ſame; perfect from its firſt inſtant, and not gradual. Paul a beleever was as juſtified as Paul in glory, becauſe the righteouſneſſe of Chriſt, which is the matter of the juſtification of the Saints, is the ſame for ever; of like vertue, whether our faith be weaker or ſtronger; it is not ſuch a degree, but the truth of our faith that ſufficeth unto our being juſtified, a thouſand pounds received by a Palſie hand, is a thouſand pounds as wel as a thouſand received by a healthful hand. He that looked on the brazen Scrpent, though with a weaker ſight, was healed as throughly as he that looked upon it with a ſtrong ſight. A touch cureth the Woman as wel as a ful hold, Mar. 5.34.

The ſenſe of our Juſtification is according to the degree and exerciſe of our faith, but the truth of our juſtification is according to the truth of our faith; the juſtification of a ſinner is an undivided act, done altogether, not by parts; it doth not receive more or leſſe, if there be any there is all, and if not all, not any; either all, or none.

p. 323Juſtification in reſpect of the price, and the acceptation of the perſons juſtified is equal; thus, The Perſon that ſuffered for all is one and the ſame; the ſufficiency of an infinite Perſon ſuffering was requiſite for the redemption of one, and in the ſuffering of an infinite Perſon, there was ſufficiency for the redemption of all. The kinde of puniſhment ſuffered for all was the ſame, Gods acceptation thereof was the ſame, Chriſt having ſuffered the puniſhment due in kinde and degree to the greateſt ſinner; it coſt Chriſt no more to pardon Paul than Timothy, it coſt him as much to pardon Davids childe, 2 Sam. 12.23. as to pardon Manaſſeth.

The puniſhment for kinde and degree due unto the greateſt ſinner being ſuffered by an infinite perſon, it was as much as if all the elect had ſuffered; an infinite perſon containeth eminently all perſons; Chriſt therefore being in himſelf an infinite perſon, and being by Divine ordination a publick Perſon in his ſuffering, he was as many perſons as God willed him to ſtand for therein. Hence when the redemption mony was brought, the rich muſt not give more, the poor muſt not give leſſe, Exod. 30.15. in the Paſſeover, and in the Supper of the Lord, the portion of all is equal, the diſtribution of Manna was equal, Exod. 16.18.

A Beleever at the ſame time is a ſinner, in reſpect of the remaining principle of inherent diſobedience, and righteous, in reſpect of the imputed obedience of Chriſt; guilty of damnation if looked at in himſelf, not guilty of Damnation if looked at in Chriſt.

Adam a Beleever, though a ſinner, was more juſt than Adam before the Fall; Adam before the Fall was without ſinne, and innocent, but not juſt, becauſe he had not fulfilled the righteouſneſſe of the Law, Adam, a Beleever, though a ſinner, is yet juſt, becauſe by beleeving he hath fulfilled the righteouſneſſe of the Law. Adam innocent had no right unto eternallife, Adam a beleever (notwithſtanding ſin) hath right unto eternal life. The righteouſneſſe of one Beleever is more acceptable unto God, than the righteouſneſſe of all Mankind in the firſt Covenant. The Lord Jeſus Chriſt was juſt inherently, but a ſinner imputatively; the Beleever is a ſinner inherently, but juſt imputatively. p. 324Mary under the Croſſe was more juſt imputatively than Chriſt, which was alſo true of every Beleever then living, when Chriſt was under the actual imputation of ſin; the ſame righteouſneſſe is both anothers, and ours alſo; Anothers, that is Chriſts ſubjectively, yet ours, that is the Beleevers imputatively. The righteouſneſſe of a Beleever in this life is both perfect, and imperfect; perfect in reſpect of Juſtification, imperfect in reſpect of Sanctification.Annot on the Bible, in Numb. 23.Num 23 God looking on beleevers through Chriſt ſeeth no more ſin (ſafely underſtood) than he ſeeth in him; for they are made the righteouſneſſe of God in him by imputation.

Hence followeth peace of Conſcience to all Beleevers,Of the peace of Conſcience following upon juſtification by faith. notwithſtanding all their unrighteouſneſſe, Rom. 5.1. ſo farre as we have confidence in juſtifying grace, there remaineth no conſcience of condemning ſin, Rom. 8.1. No bitterer warre than between the Conſcience and the Curſe, no ſweeter peace than when Mercy and the Beleever meet together, when the Conſcience and the Promiſe kiſſe each other; that is a taſte of Hel, this of Heaven.

Peace is that Goſpel-tranquillity which followeth upon the Souls certain relyance on Chriſt, concerning its freedome from the evil of the Curſe, and fruition of the good of the Promiſe, As Chriſt being the great ſinner imputatively, in the inſtant of his diſſolution, paſſed from a ſtate of wrath into a ſtate of perfect peace; ſo doth the Beleever upon his juſtification by faith. If Chriſt hath peace, who was made our ſin, then need; muſt the Beleever have peace, who is made his righteouſneſſe; if Adams peace had been perfect in caſe of his fulfilling all righteouſneſſe, then the Beleevers peace is perfect, who hath fulfilled all righteouſneſſe in his Surety; the beleeving commanded in the Goſpel, hath in Chriſt done, yea out-done the doing commanded in the Law.

The peace of the Beleever is as perfect, as the peace of thoſe who are in glory, the righteouſneſſe of theſe being the ſame with theirs.

See the grounds hereof in reſpect of God, and Chriſt.

God himſelfe is the Author and Object of our peace, therefore it is called, the peace of God, Phil. 4.7. peace with God, p. 325Rom. 5.1. He, even he it is, who is the Creator of peace, Iſa. 57.19. The Speaker of peace, Pſal. 85.5. When he giveth quietneſſe, who can give trouble? Job 34.29. them hee alſo juſtified. What ſhall we ſay to theſe things, if God be for us, who can be againſt us? Rom. 8.30, 31.

The Merit of Chriſt (a fruit and effect whereof is juſtifying grace) is infinite, becauſe of the eminency of the perſon, being God-man; the Law violated was but a Creature, but he that was made ſubject to it is a Creator; the holineſſe of the ſubject exceeds the holineſſe of the Law; the tranſgreſſor of the Law was but a Man, the ſatisfier is God-man. See here the honour of the Law that had ſuch a ſubject, farre more than what could have redounded to it from the ſubjection of all Angels, and meer men. See the ſecurity of the Tranſgreſſor that hath ſuch a ſatisfier; our diſobedience is but the diſobedience of Men, his obedience is the obedience of him who is God; needs then muſt his righteouſneſſe exceed our unrighteouſneſſe, and in this reſpect wel may juſtifying grace compared with ſin, be called, abundance of grace, Rom. 5.17. And, God bee ſayd abundandy to pardon, Iſa. 55.7. This ſweet truth,foreign, longe majus eſt foreign postcrioris Adami, quam fuit foreign prioris. Terra inſtar puncti, reſpectu caeli. the ſweet Pſalmiſt of Iſrael ſings forth in lively compatiſons, Pſal. 103.11, 12, 13. For as the heaven is high above the earth, ſo great is his mercy towards them that fear him. As farre as the Eaſt is from the Weſt, ſo farre hath he removed our tranſgreſſions from us. Like as a Father pittieth his children, ſo the Lord pittieth them that fear him. Sin is exceding ſinful, and grace is out of meaſure gracious; Though ſin hath abounded, yet grace doth much more abound, Rom. 5.20. God, Chriſt, the Goſpel, the Law, and the Beleever, all gain through juſtification by faith.

The Merit of Chriſt being infinite, hath no bounds, but is excendible according to the pleaſure of the diſpoſer thereof; the obedience of Chriſt is All-ſufficient, able to have ſaved the whole world, had God ſo pleaſed; and that as wel as one man.

From the effectual apprehenſion and perſwaſion of the Premiſes, proceeded that triumphing ſpeech of a Beleever, then a ſinner (and before, a Blaſphemer, a Perſecutor, and injurious) p. 326wel knowing the ſinfulneſſe of ſin, and the terrour of the Lord; Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth; who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen again, who is at the right hand of God, who alſo maketh interceſſion for us, Rom. 8.33, 34.

Obj. Few Beleevers ſeem to have this peace.

Anſ. All Beleevers have the ſame ſtate of peace, although many Beleevers have not the full perſwaſion and comfortable ſenſe of it; we muſt diſtinguiſh between juſtifying faith (properly ſo called) namely, the direct act of faith receiving Chriſt, and his righteouſneſſe, or relying upon him for pardon, according to the Promiſe, whereby we are juſtified, and have peace; and aſſurance, namely, a reflex act of faith, whereby we are fully perſwaded, and doe beleeve that we doe beleeve; hereby we are not juſtified, and made firſt partakers of peace, but we reſt perſwaded that we are juſtified, and have the ſenſe of our peace; the firſt is called the certainty of the Object, the thing beleeved is certain, i.e. infallible; the ſecond is called the certainty of the ſubject, becauſe the ſubject, i.e. the perſon beleeving, is certain that he doth beleeve. This diſtinction is of great uſe unto many Beleevers, who not ſufficiently attending to the nature of juſtifying faith, think they have no faith, becauſe they want aſſurance.

A great miſtake (ſaith Maſter Pemble) and that which caſteth many a Conſcience upon the wrack,Pemble of grace and faith, toward the end of the treatiſe. tormenting it with unſufferable fear, where there is no cauſe.