The Reviler Rebuked, Treatise · Part 1 · Head 6
(6. Head of Contradiction to Scripture.) Concerning Juſtification.
R. F. addeth, [And the end of the reighteous and wicked, or unrighteous.] This I treated not of, but he was diſpoſed to darken counſel by words without knowledge.
Section 22.
THe firſt contradiction I noted here, was that which publiquely I had given me in Scotland, That God juſtifieth not a believing ſinner, contrary to Rom. 4. 5. He juſtifieth the ungodly that believeth on him. R. F. *Page 13.returns me for anſwer, That ſuch as are born of God do truly believe, and faith in God purifieth their hearts, and giveth them victory over the world, and ſo frees them from ſin, 1 John 5.
Rep. Here is enough (before I examine the reſt) to diſcover the man, and what a friend he is to the man of ſin; to lay the bottom of a believers Juſtification, not upon Chriſts Obedience, but upon his new birth, &c. This is plainly to build a mans Juſtification upon his Sanctification; unleſs his meaning the better then I have reaſon to judge it is. IThe new birth is not our juſtification. ſhall look to the words, more then to the writer.
Firſt, 'Tis one truth, that ſuch as are born of God do truly believe:
2. 'Tis another, that faith in God purifieth the heart.
A third, that faith gives victory over the world;
But put theſe together to make a compound for Juſtification, and that ſo, and ſo, and ſo, we are freed from ſin, that is from the guilt and puniſhment of it (to ſpeak ad idem) and accepted as perfectly righteous in the eye of Gods juſtice; This is ſo Popiſh a tenet as nothing is more unfound, for it makes ſanctification wrought within men, the material, if not the meritorious cauſe of their juſtification. And that no better conſtruction can be made of R. F. his words, taken in any true Grammatical ſenſe, may appear by what followeth▪ [Such] Believers are juſtified, form ſin and ungodlineſs, and not in ſin and ungodlineſs.
Rep. That Believers are juſtified from ſin and ungodlineſs, and not in it; I have always and every where taught (and was then teaching it at Edinburgh when I was publiquely affronted) but the myſtery of iniquity lies in the qualification [ſuch] the Believer conſidered, not as a ſinner, yet in himſelf ſhort of Legal obedience, but as a Saint, conformable in his heart and life to the Law, who muſt, in his ſenſe, be the ſubject of juſtification. For by Chriſt, ſaith he again, ſuch as are ſo born, and believe, are juſtified, &c. And ſo Chriſt is their juſtification, who are ſanctified, and from ſin by him redeemed.
Rep. But how? as they are ſo born, thinks he; by way of evidence, ſay I. It is not known to whom Chriſt is righteouſneſsBut an evidence of it. for juſtification, but as they are found ſanctified; yet for the thing it ſelf; He that is juſtified, is juſtified by God, not under the aſpect or notion of a Saint, and as ſuch, but of a ſinner, and as a ſinner believing in Jeſus. That Saints are juſtified is a truth, but that they are juſtified by their ſanctification is a falſhood; and that none are juſtified but as Saints perfected in holines, is a notorious contradiction to the whole Scripture, and the tenor of the Goſpel; For,God juſtifieth ſinful perſons.
1 That God juſtifieth him, who in legal ſtrictneſs (not onelyonly before he is ſanctified, but after the work of holineſs is begun) would otherwiſe ſtand a ſinner at Gods Bar; and who hath ſin yet dwelling in him; is clear by all the inſtances in Scripture of juſtified perſons: think of Abraham, David, Paul, Peter, the Corinthians, Galatians, or whom you will there mentioned; you will finde they had ſin dwelling in them; not holineſs enough to anſwer the abſolute perfection of the Law; all their days, while yet their ſins and imperfections were not imputed. The imputed righteouſneſs of Chriſt was the cauſe why their ſins were not imputed, why their perſons were accepted as perfectly righteous in Chriſt, who were but imperfectly (at the beſt) righteous in themſelves. The beſt Saint that yet liveth upon the earth, is yet a ſinner in himſelf, or his worſer part, and hath not wherewithal to cover his nakedneſs of any deſerved guilt, no not by his beſt in-dwelling, and inreigning holineſs, but as Chriſt gives him of his white raiment, Rev. 3. 18. All they are Laodiceans, in this caſe, who have no need, or feel not the want of a righteouſneſs without them, to hide their perſonal failings, the defilements of their faireſt and holyeſt performances. Again, as perſons were conſidered in Chriſts death, ſo they are to be conſidered when they come to be juſtified; Chriſt, dying for men and women, conſidered them not as Saints, but as ſinners. Herein God commendeth his love to us, Rom. 5. 8. that while we were yet ſinners, and ungodly, Chriſt died for us. Yet further, Law and Juſtice findes us, and leaves us ſinners, Goſpel and mercy declareth and pronounceth us righteous, and continueth us ſuch as it accounteth us. If the Goſpel did not pronounce ſinners righteous, that is, in the righteouſneſs of another, till they had a righteouſneſs in themſelves, and of their own, it would do no more for us then the Law; Goſpel would become Law; And therefore R. F. in denying that God juſtifieth a ſinner, denyeth the Goſpel, and would turn it into ſtrict Law, a covenant of Works.
2. God juſtifieth a ſinner (not continuing in his unbelief,God juſtifieth the believing ſinner. though ſome unbelief continueth in him) not as he loveth God, or overcometh the world by faith &c. but as he believeth on Chriſt dying, and on God raiſing Chriſt fromHow juſtified by faith. the dead, Rom. 4. 24. Believers, as believers, are juſtified; that is;
1. Without the help of other graces (though not without their preſence) therefore our juſtifying righteouſneſs is called the righteouſneſs of Faith (not the righteouſneſs of Love, of Patience &c.) Rom. 9. 30.
2. Inſtrumentally, the believer as a believer, receiveth Chriſt, and his Righteouſneſs to Juſtification. Hence the phraſes of being juſtified by Faith, and through Faith. Theforeign & foreign Prepoſition, in the Greek, conſtrued with a Genitive Caſe, ſignifying the inſtrumental cauſe, means, or way: at leaſt faiths paſſive capacity, or that ſervice it doth the ſoul, in reception of Chriſt, and his righteouſneſs, is held forth thereby, Philip. 3. 9. Rom. 3. 25.
3. Relatively, and improperly, faith is ſaid to juſtifie, and to be counted for righteouſneſs: it is not properly faith, but that which faith apprehendeth, Chriſts perſonal obedience, in our nature, made meritorious by his God-head, which juſtifieth: it is not faith as our act, or as an act, that is our juſtifying righteouſneſs, but the object, without a ſoul, which faith carrieth the eye of the ſoul to look upon, and the hand, or heart of the ſoul, the will to reſt upon, even Chriſts righteouſneſs, inherent in him alone, as in the ſubject, that juſtifieth the perſon of a believer, ſo believing. So believing, reſpects the truth of faith, not the meaſure. A weak believer is perfectly juſtified, as is the ſtrong believer. There is no ingredient qualification of ours, or of a work in us, that doth caſt the ballance; nor doth the Apoſtle Paul put in the ingredient of the new-birth for Juſtification in that place, where R. F. ſeems to ſhelter himſelf, and his Popiſh opinion (Hereſie I might call it) Act. 13. 39. And by him Act. 13. 39. vindicated.all that believe, are juſtified from all things, from which ye (Jews who did more then the Gentiles) could not be juſtified by the law of Moſes. R. F. his gloſs upon alluſion to this Scripture *Page 13.is; By Chriſt ſuch as are ſo born and believe, are juſtified from all ſins, and ſuch like things, from which they could not be juſtified by the Law of Moſes.
Rep. 1. By Chriſt ſuch as are new born are juſtified, but they are not juſtified becauſe ſo born, nor for their believing. The new birth and true faith go together, but the infuſion of new qualities, or the qualities infuſed at the new birth, take them all in the lump, are not concerned in juſtification, have no cauſality, nor any maner of efficiency towards it.
2. Chriſt doth not juſtifie us by his own Righteouſneſs, and by our Faith as a quality, habit or act together, but he ſingleth out the grace of Faith (from the reſt of the newcreature-work) to apply what himſelf hath done and ſuffered (as a ſurety undertaking and paying the whole debt) and to rely upon him for the Fathers gracious and juſt ſentence of abſolution, and acceptation, for his righteouſneſs alone, made ours in a way of imputation.
3. Believers in the new Teſtament times, are not onelyonly juſtified from all ſins (as to the guilt and curſe) but from all the Ceremonies of Moſes Law; which are not called ſuch like things (as R. F. expreſſeth it) as if they had the appearance of ſin upon them: but underſtood (with ſins) under the general phraſe which the Apoſtle uſeth [from all things] from which ye could not be juſtified by the Law of Moſes. For the Moral Law conſidered ſtrictly as Law, once broken could not, cannot abſolve, firſt, from Guilt, nor ſecondly, from Puniſhment, nor thirdly, from Obligation to the whole, by the payment of a part, which part, is either according to what was written at firſt fully; after, but in ſhreds and pieces left in mans heart; or to what was poſitively given in command, for trial of mans obedience, and ſtrength, before or ſince the fall, and therefore the new creature in us a beginning of that image of God which was loſt by the firſt Tranſgreſſion, is no ingredient in our juſtification: for by Chriſt they who believe in him, and him alone, are juſtified from all Legal obligations, and conditions of their own workings, within them, or without them. Chriſts Righteouſneſs, without them, makes them compleat, Rom. 3. 22. 2. Cor. 5. 23. Col. 2. 10. To aſſert this way of juſtification is not pleading for ſin, as R. F. *Page 13.objecteth; For,
1. Suppoſe I, or any ſhould abuſe the doctrine of Free-Grace, and of juſtification (which is by a righteouſneſs without us, and inherent in Chriſt alone) Anſw. 1 thereby to take liberty to ſin, the doctrine is not to be blamed, nor Chriſt to be charged, with the fault of the perſon, as the Apoſtle preoccupieth ſuch an objection, with this anſwer, Gal. 2.Gal. 2 17, 18, opened. 17, 18. But if while we ſeek to be juſtified by Chriſt we our ſelves alſo are found ſinners (we our ſelves, Jews alſo) is therefore Chriſt (by his way of juſtification) the miniſter of ſin? God forbid. For if I build again the things which I deſtroyed, I make my ſelf a tranſgreſſor, I can make Chriſt none: the fault is not Chriſts, but mine.
Anſw 2 2. They that plead for true Goſpel-juſtification truly, and ſincerely in its proper place, do alſo plead for Goſpelſanctification in its due place. Their enlightnings into the Law teacheth them ſomewhat; for (as the Apoſtle reaſoneth ver. 19.) I through the Law, am dead to the Law, IG…l 2 19. opened. have (as if he ſhould ſay) a ſufficient leſſon from the clear ſight of the Laws rigor, to teach me, never more to ſeek my juſtification from my own conformity to the Law, that I might live in the righteouſneſs of another, the righteouſneſs of him that is God, Jeſus Chriſt; and not onelyonly that I may live in God, but unto God. This the Goſpel teacheth Paul, and us, by faith to go out of our ſelves for life in another, in Chriſt (by his imputed righteouſnes) which when we finde, we finde alſo a heart renewed and quickned in, and unto holineſs, and the deſires after ſin in a degree mortified and crucified: which by way of evidence, is enough to quench the fiery dart of Satan caſt againſt me, by R. F. and ſo art an * Page 13.unbeliever and not redeemed. (So, becauſe I pleaded for the right way of juſtification, not in his Popiſh way) For, through grace I can ſay, with the Apoſtle, ver. 20. I am crucified with Chriſt. i. e. As I was repreſented in ChriſtGal. 2. 20. 21. opened. my ſurety when he was upon the Croſs, and God was in him reconciling me unto himſelf, not imputing treſpaſſes unto me, ſeeing they were then condemned in Chriſts fleſh, and put out of office from ever accuſing and condemning me at Gods Bar, ſo I am thus crucified with Chriſt, that I will never look to any other way for the payment of my debts, then what my ſurety hath laid down to Law, and Juſtice; and not onelyonly thus, that I am conformed to the Patern of Chriſt crucified, by the power of his Croſs, to make me die to ſin, and ſelf; while Chriſt liveth in me: yet is not that life of Chriſt ſo ſenſible, or ſo perfect in me, as if nothing was there but the life of Chriſt; for there is a body of ſin, and of death dwelling in me alſo; and therefore, the life which I now live in the fleſh, or the weak, frail body, I live [as to my Juſtification-life] by the faith of the Son of God, (on whom I believe and live alſo, for degrees of Sanctification which his life hath begun in me) who loved me, and gave himſelf for me. And as the Apoſtle further, Ver. 21. being of this Faith and Judgement, I do not fruſtrate the grace of God as they, who would have Juſtification by their outward or inward conformity to the Law; which is all one as to fruſtrate or make void the death of Chriſt. If R. F. ſaith, I plead for ſin, becauſe elſewhere, Section 29. I ſaid, the roots of ſin would not be pluckt up perfectly till ſoul and body part: I ſhall take off his calumny in the due place.
Section 23.
HEre I noted what I had from them in diſcourſe; That in Juſtification, all guilt is not only taken away, but all All filth not removed, where all guilt is pardoned.filth of ſin: Then could there no filth remain upon the Saints performances, as there doth by their confeſſion in Scripture, Iſaiah 64. 6. We are all as an unclean thing, and all our righteouſneſſes are as filthy rags. The defilements of ſin in its preſence remain, when the defilement of ſin in reſpect of guilt is taken away. R. F. ſaith nothing to this Section, unleſs it be anſwer ſufficient to revile and ſay, [Sin thou art pleading for,] while I produced the Saints and juſtified perſons confeſſion of ſin, and hinted a difference between Juſtification and Sanctification, which theſe men (asSin confeſſed is not pleaded for. if they would profeſs themſelves members of the man of ſin) do confound, miſtaking one thing for another. If Saints confeſs their ſin, cleaving to their holieſt reformations, they plead againſt ſin, not for it: To ſay we have ſin in us, is to plead againſt the Lye of dreamers, who think themſelves perfectly free from the remnants of filth. But to awaken them, let R. F. and others of his perſwaſion (before they drink deeper into Babylons cup of fornications) perpend, and conſcionably weigh theſe differences between a Believers Juſtification and Sanctification.
1. The matter of our Juſtification is Chriſts obedience,Section 23. Diſtinguiſhing notes between Juſtification and Sanctification. inherent in himſelf, and abſolutely perfect, admitting of no degrees: the matter of our Sanctification is wrought within us, imperfect as to degrees, and admits of wanes and increaſes. The very faith whereby we receive pardon, is but as a grain of muſtard-ſeed at firſt, it admits of degrees; but the object apprehended, Chriſt, and his righteouſneſs is always the ſame; and as much of Chriſts obedience (even all) is given to every Believer, to the weak as to the ſtrong; and hence it is they are once and together perfected in Juſtification, before they have all or half the meaſures of Sanctification, which the Lord will give them in his time. Let Francis Howgil put off no ſuch counterfeit ware to Chriſts diſciples and Church-members, for it will not be received; viz. *The inheritance of Jacob pag. 24. 25.That is not true faith which is imperfect. And again, The righteouſneſs wrought in the Saints, is, as it was the righteouſneſs of Faith.
2. The form, maner, and way of our Juſtification is by Gods free act of imputation, reckoning, and account of Chriſts obedience to us: the form of our Sanctification is by infuſion of holineſs, by the Spirit of holineſs, from Chriſts fulneſs into our empty hearts.
3. Juſtification cauſeth a relative change, or it makes a change of relation: Sanctification worketh in us a change of qualities, by the creation of the new divine nature, and mortifying of our old corrupt nature.
4. The parts of our Juſtification are Gods not imputing of ſin, through his imputing of Chriſts ſufferings, and his accepting of our perſons as righteous, by his imputing of Chriſts active obedience: the parts of our Sanctification, are vivification, or the creating, quickning, and begetting new divine qualities (reſembling Gods nature) and mortification of the old ſinful diſpoſitions and ſeeds of ſin.
5. The contrary to Juſtification is guilt and condemnation, wholly taken away; Francis Howgil *The inheritance of Jacob pag. 8.either heard ſome unſound Teachers, or miſ-relates them; as giving it out for Doctrine, That ſin was taken away by Chriſt, but the guilt ſhould ſtill remain while he lived, &c. Or, whom doth he expoſtulate with, in theſe words, Page 28. What Chriſt is this you preach? What Goſpel is this you preach, which ſaves you not from guilt and condemnation? For ſurely Chriſts blood and obedience reckoned to the believer, doth this to purpoſe and effectually, at preſent, and for ever. The contrary to Sanctification, is in-bred pollution and filth of ſin, which by Chriſts power is deſtroyed, as to the regency; and hereafter to be removed at our death, as to the reſidence. Hence, Juſtification is Gods gracious and juſt ſentence, pronouncing us righteous, and entitling to life; as Condemnation is his charging of guilt, and vindictive puniſhment accordingly: Sanctification is Gods ſpecial grace ſhed abroad in the heart, called the firſt-fruits of the Spirit.
6. In our Juſtification, Chriſts obedience ſtands onelyonly upon account, and all our moſt ſanctified works and righteouſneſſes, ſtand by as cyphers; and are to be eſteemed as loſs and dung. Take Sanctification by it ſelf, it is of great excellency and uſe: A good work done in faith by a perſon juſtified, is better then all the glorious deeds of Phariſees and Hypocrites; but bring it, and all that all Saints can bring together, before the tribunal of Gods ſtrict Law and Juſtice, for their juſtification in that Court, and they and their works will be damned to hell, for their inherent and adherent imperfections.
7. In our Juſtification we have that perfect righteouſneſs in Chriſt, which, as it is his, is the cauſe and merit of our ſalvation; and that gives a juſt right and title to the kingdom: In our Sanctification, we have the cognizance and badge of ſuch as ſhall be ſaved, and inherit the kingdom. The former is the Ground why, the latter, the Evidence whereby we know we have the kingdom.
8. In Juſtification we are meer Patients all along, through the righteouſneſs put upon us, by Gods pure act and account: In Sanctification we are after-agents, i. e. after the firſt infuſion of the Spirits new-born qualities, being acted, we act in the ſtrength of Jeſus Chriſt. Although too many be willingly ignorant of theſe, and ſuch like diſtinctions, yet they are neceſſarily uſeful to deliver people from natural Popery, and artificial Babyloniſh Confuſion, in and about this great fundamental Truth, of a Believing-ſinners Juſtification.
Section 24.
ANother piece of unſoundneſs in their Doctrine of Juſtification, I had noted to be, That they deny Peter to have been in a ſtate of Juſtification when he denyed Chriſt, contrary, as I ſaid, to Chriſts Prayer, Luke 22. 32. I have prayed for thee, that thy faith fail not. R. F. *Page 14. Peters fallings in carnal counſel to his maſter, and of denial of him, puts him not out of the ſtate of Juſtification.undertakes the defence of this unſound Doctrine of J. Nayler, but how? He challengeth me for bringing a Scripture which ſpeaks no ſuch thing: now had my pen or Printer failed, the words would have led him to the right Verſe; but he will needs out-face all with Luke 22. 23. (which ſpeaks of the Diſciples enquiry among themſelves, which of them it was that ſhould betray him) as if I had quoted the three and twentieth Verſe, and not (as I did) the two and thirty: and hence he compares Judas denial and Peters together, with this groundleſs Aviſo, (in this caſe) See how blinde thou art, was Judas in a ſtate of Juſtification when he denied Chriſt and betrayed him? no more then Peter was when Chriſt called him Satan.
Rep. 1. Here R. F. goes further then J. Nayler, and ſhuts Peter out of a ſtate of Juſtification, not onelyonly when he denied his Maſter, but when his Maſter called him Satan; ſo as by this addition, one would think they hold, That every act or ſinful word, as act of a Saint, puts him out of the ſtate of Juſtification: or, let honeſt men obſerve with what a ſhuffler I deal, and ſuſpect him in all the reſt of his writings for this deceitful trick.
2. Who will ſay that Judas was ever in a ſtate of Juſtification? Who but thoſe, that envy or extenuate the free grace of God, and the fulneſs thereof, will ſay that Peter was un-juſtified, when he gave carnal counſel to his Maſter, or when he denied him, out of frailty and ſelf-confidence?
3. Let me judge the beſt of R. F. that I ought by Scripture-rule, I muſt ſay, this contradictious opinion of his ariſeth from his ignorance and prejudice together, of the very nature and ſtate of a Believers Juſtification before God; as may further appear by what followeth.
[But after Peter had repented of his denial of Chriſt, and wept bitterly, upon his return, and after he was united to the faith, then Chriſt prayed for him.]
Rep. 1. How confuſed, croſs, and thwart this is to the Text I alledged, Luke 22. 32. let my ſober truly conſcientiousLuke 22▪ 32. vindicated. Reader weigh with himſelf.
Firſt, Chriſt ſaith, [I have prayed] not, [I will pray.] Wo were it with Saints, if Chriſts prayers did not prevent their repentance and tears, returnings and unitings to the faith, as he expreſſeth it.
Secondly, The promiſe, that his faith ſhould not fail, reſpects his very fall, and Satans winnowing of him as wheat; ſome grains of wheat, or ſubſtance of the grace of faith, there was then left in Peter, as the effect of Chriſts prayer: For, either Chriſts prayer was heard, or not; if any ſay, not, 'tis contrary to John 11. 42. I know (ſpeaking to his Father) that thou heareſt me always: if it be yielded, as it muſt be, that Chriſt was heard, (not if Peter failed not, but that he might not fail) then Peters faith failed not totally, or altogether, howſoever it was ſhaken, ſifted, or winnowed: and if it failed not utterly, he was, in that act of Chriſt-denial, in the ſtate of Juſtification. And hereupon is R. F. (with J. N.) detected for a contradictor of Chriſt and of his Scripture-pure and faithful promiſe.
Section 25.
WIth much impudence J. Nayler had ſaid, The man of ſin is diſcovered in them, who ſay, Believers are pure, and ſpotleſs too, by reaſon of imputation, or covering of Chriſts righteouſneſs. For the denial of imputed righteouſneſs, and juſtification that way, came from Rome, and the race of Roman Prelates and Teachers, that make up the man of ſin: Yet as impudent a Contradiction as it is to 2 Cor. 5. 21. R. F. *Page 14.will take part with it, and tells me, I wreſt James Naylers words, and make covers for the man of ſin, and by my policy go about to make Chriſt a ſinner.
Rep. 1. Let ſtanders by judge how I wreſt James Naylers words, who, *D…ſcovery of the man of ſin, p 28. 29.in anſwer to the Miniſters of Newcaſtle, brings them in thus expoſtulating, May not a man be in part unclean, (viz. as they meant it, through defects of Sanctification) and yet pure and ſpotleſs too, by reaſon of imputation? And then he takes boldneſs to accoſt themGods imputation of Chriſts righteouſneſs no covering for ſin, but his covering of ſin. with this high language, Here now you ſhew your confuſion, and I command you to ſhew plain Scripture for this without twining; and tells them at laſt, By their pleading for ſin, the man of ſin is diſcovered in them. Now, how did they plead for ſin? as R. F. ſaith, I make covers for the man of ſin. He that acknowledgeth impurity in himſelf, and teacheth that ſin is inherent in the Saints, though it be not imputed, muſt be cenſured by theſe men, as a patron of ſin, or a pleader for it: when as poor ſouls they little know their own hearts, or what defilements are in their lips and pens, and what wo attends ſuch contradictious calling of good, evil; and evil, good. They call Gods good and gracious act of imputation of Chriſts righteouſneſs, a covering for ſin: this is to call good, evil. That it is, and may be ſo called, a covering of ſin, is warrantable by Scripture, Pſalm 32. 1. with Rom. 4. 7, 24. but to ſay, it is a covering for ſin, and for the man of ſin, is to ſpeak blaſphemy againſt God: and to ſay, our pleading for Gods not imputing of iniquity, or for his covering our ſins, is to make a covering for ſin; is, with Antichriſt the man of ſin, *Rev. 13. 6.to blaſpheme the Tabernacle, and them that dwell in heaven. In this Doctrine of Juſtification they call evil, good, by attributing that unto outward and inward acts of a Believers holineſs (in all which there is ſome mixed evil) which properly and onelyonly belongeth unto the perſonal acts of Chriſts own finleſs obedience and ſufferings, in the nature which himſelf aſſumed to perform the work of Mediatorſhip. J. Nayler ſpeaks plainly enough for them all, and for all the children of the man of ſin. *Diſcovery, &c pag. 27. …Our walking with God in his righteouſneſs, is our covering from wrath—you know not the covering of Chriſts righteouſneſs and holineſs, in which whoever walk with God, are covered from wrath. Which walking with God, he meaneth not of our living by faith in Chriſts perſonal actings and ſufferings for us to our perfect juſtification from wrath, and from the guilt of ſin binding over to wrath; but of our perſonal acts of righteouſneſs and holineſs wrought in us, by Chriſt and his Spirit; which although they be good, as wrought by the Lord in us, yet meeting with mixtures of defilement in the hearts of Saints; as they are their acts, are but filthy rags, and no covering at all, to hide our nakedneſs from appearing in the eye of Gods ſtrict Law and Juſtice. This J. Nayler (or ſome in his coat) hath much for diſcovery of the rottenneſs of their judgement, in this caſe, in a piece lately come forth *Love to the loſt, pag. 4.. With him, Chriſt, his righteouſneſs is freely imputed, or put into the creature. Again, This righteouſneſs is wrought into the creature, in that obedience which is contrary to the will of the fleſh. Imputing, here, is all one with infuſing, to him. Juſtifying righteouſneſs and ſanctifying righteouſneſs, is the ſame individual obedience; which is pure Popery, or impure Babyloniſh Doctrine. More yet, *Page 5.Your faith, without his works, will be little worth to ſalvation. Chriſts works for us are onelyonly of worth with the Father for our ſalvation. Chriſts workings in us, are not to be joyned with our faith in Chriſts works, or obedience for us, in the buſineſs of our Juſtification. This latter is intended by him who by his Title pretendeth Love to the loſt, but by his baits and ſnares would hold faſt ſome, and carry others back into the wilderneſs; witneſs his confounding of Juſtification, Sanctification, and Mortification: *Page 15.The living Faith is never without works; which works are Love, Meekneſs, Patience, Mortification, Sanctification, Juſtification, &c. We grant a preſence of works, the fruits of the Spirit, in the ſubject or perſon that is juſtified, and theſe works are evidences of the life and truth of our faith; the fruits are evidences of the tree: but to put Juſtification in us with the fruits of the Spirit, and to ſay, as afterward *Page 51.he doth, men are ſo juſtified, as they are ſanctified and mortified, and no further; is to deny Proteſtant Doctrine, which is according to Scripture; that, who ſo is juſtified, is juſtified ſemel & ſimul, once and together, perfectly and for ever, Heb. 10. 1, 14. And to revive the old Popiſh Tenet, of degrees of our Juſtification, according to the degrees of our Sanctification, and no further; whereas we ſay, and ſay truly, men are not at all juſtified, as they are ſanctified,Two Arguments againſt Sanctification as the matter of our Juſtification. when we ſpeak of the thing it ſelf, and not of its declaration: For,
1. That which is the price of our Redemption is the matter of our Juſtification, or that thing which juſtifieth us before God, and reconcileth our perſons to God: Now, put all the degrees of all the Saints holineſs together, theſe are no part of the price of our Redemption, but the blood and obedience of Chriſt alone, is the whole and ſole price and ranſom, Rom. 3. 24. Rom. 5. 19. 1 Pet. 1. 19.
2. That which is the immaculate Sacrifice for ſin, is that which is the matter and merit of our Juſtification:
But the Sanctification and Mortification in Believers is not the immaculate Sacrifice for ſin; Chriſt is the ſole and entire Sacrifice for ſin, that is, to expiate and take away the guilt and curſe of ſin, by his perfect obedience, and ſufferings in his own natural body:
And therefore, as that onelyonly merited our Juſtification, ſo it is the onelyonly thing that properly, and for its worth, is imputed to our Juſtification.
Rep. 2. For R. F. to all it my policy, to go about to make Chriſt a ſinner, is pitiful weakneſs in him: For it was noHow Chriſt was made ſin, or a ſinner. 2 Cor. 5. 21. cleared. man or Angel-invention, but the maſter-piece of Gods infinite wiſdom, to have his Son, who knew no ſin, be made ſin, i. e. a ſinner, by imputation; and a ſacrifice for ſin, in and by his ſufferings, in the room and ſtead of ſinners; which could not have been, if their ſins had not been imputed to him: but ſeeing their ſins were imputed to him, they are, in that way of imputation, made or reckoned righteous in Chriſt, 2 Cor. 5. 21. What fooliſhneſs ſoever there ſeems to be in this way of our Juſtification, Chriſt crucified, as a ſinner, and for ſinners bearing their guilt and curſe, is the wiſdom and the power of God; and a poor ſinner juſtified this way, is the object of the eternal unſearchable riches of Gods wiſdom and grace, or freeſt, choiceſt favor.
As for that contradiction to Scripture which R. F. *Page 14.ſaith is ſeen in this our doctrine, becauſe it is ſaid, He was made like unto us, ſin excepted; it is but in his imagination, (and ſomething he muſt ſay to color over, and hide his own gainſayings) for that place, Heb. 4. 15. and 2. Cor. 5. 21. areHeb. 4. 15. vindicated. no ways at variance. Chriſt was in all points tempted like as we are, yet without ſin; ſo are the words, to the Hebrews. He yielded to no temptation; He had no inherent ſin to comply with a temptation; He knew no ſin (as in the other Scripture) yet was he made ſin, reckoned as a ſinner, tempted like a ſinner, deſerted like a ſinner, yea, accurſed as a ſinner; the feelings and experiences whereof make him, experimentally, a ſympathizing High prieſt, and moves him to ſuccor them that are tempted: And his being free from ſin of his own, (while he was tempted to ſin, as others; and while he was charged with the ſin of others) frees us, or juſtifies us, from our ſin, as to the guilt, curſe and damnation, which he bare in his own body on the Tree. Yea, and ſuch as are in him, are at preſent redeemed out of ſin, as to the dominion, and reign of it, but we are not therefore juſtified: and when ſin ſhall wholly be rooted out of us, that ſhall not be our juſtification at Gods tribunal, becauſe we are perfectly holy, but becauſe Chriſt died for us, to juſtifie us by his blood. Let him that throws off Chriſts imputed righteouſneſs, go ſhift for his juſtification where he can get it. He is a fooliſh bewitched Galatian, and Chriſt ſhall profit him nothing; For bring in any one act of ours (though wrought by the Spirit) whether of mortification, ſelf-denyal, love, or faith (as an act) to be an ingredient to the eſſence of our juſtification, and it is as bad, as to be circumciſed, and as deſtructive to the ſouls peace, and ſafety, as to be a debtor to keep the whole Law.
Section 26.
I Had noted what I found in J. Nayler, That no imperfect thing can be reconciled to God is plain Scripture, plainly contradicting, Rom. 5. 10. If he meaneth by no imperfect thing, no man that is not perfectly ſanctified; But R. F. makes out the ſenſe thus▪ *Page 14.No ſin can be reconciled to God, nor any ſuch imperfect thing.
Rep. 1. If this were the onelyonly ſenſe, why was it not ſpoken at firſt? for we know by the Spirit in the Scriptures,Our perſons are perfectly reconciled, before our natures are perfectly ſanctified. that it was Gods deſign to reconcile ſinners onelyonly to himſelf, perſons (as I hinted before in my book imperfect enough) and to aboliſh ſin, in guilt and power as firſt, and in the preſence, at the laſt: and we can prove it by clearer Scriptures then R. F. produceth (which is onelyonly Rev. 21. 27.) that ſin and God cannot be reconciled and as Pſalm 5. 4. Thou art not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with thee: Hab. 1. 13. Thou art of purer eyes then to behold evil, and canſt not look on iniquity; But,
2. The ſcope of J. Nayler *Anſw. to perfect Phar. page 9.was to prove, that we are not juſtified by a righteouſneſs without us, but by what is perfectly wrought within us; and therefore I miſtook him not (in my former piece) when I ſubjoyned, Their meaning is, till ſin be wholly aboliſhed in its reſidence out of the heart, and all imperfections in ſanctification be done away, there is no reconciliation of our perſons with God, or to him: whatever be R. F. *Page 14.his flouriſh; And as for our meaning thou ſpeaks of, thou art without our minde, and ſo knoweſt not our meaning by thy imagining; therein thou ſheweſt a ſpirit of error: It ſufficeth, that by Scripture-truth (wherein the Spirit of truth reigneth) I can detect this for an error: viz. Chriſts work in us is that which juſtifies our perſons before God; and what if his work for us, be joyned with his work in us? if they mean no more then what is inherent righteouſneſs wrought by Chriſts ſtrength in himſelf and in us together, ſo F. Howgill muſt be conſtrued (if he quadrates with his other paſſages in the Book) when he ſaith, *The inheritance of Jacob. pag. 29Chriſt fulfilled the Law, and he fulfils it in them who know him and his work, and herein man comes to be juſtified in Gods ſight, by Chriſt, who works all our works in us, and for us. Chriſts obedience and ours, his work for us, and his work in us put together for our juſtification, is Babyloniſh mixture; but this I can maintain as a clear, and pure truth, viz. That it is not the work of Chriſt in us which juſtifieth and reconcileth our perſons, but his ſole working for us by his own perſonal obedience, and ſatisfaction to juſtice. The plain Scripture is this, Heb. 10. 14. Chriſt by one offering hath perfected for ever them that areHeb. 10. 14. cleared. ſanctified. It is not ſaid in any Scripture, that Chriſt hath firſt perfectly ſanctified any perſons, and then reconciled them unto God; but the ſenſe of that, as of other Scriptures, is, that Chriſt, by one offering of himſelf, hath perfected their juſtification, and reconciliation, whom he doth alſo ſanctifie, in the truth of it, at what inſtant he applyeth their perfect juſtification. And the plain truth, according to Scripture, is this; That, no perſon is reconciled to God,How the ſinner, and yet none but the perfect perſon is reconciled to God. who hath not a perfect Mediator of his reconciliation, and who is not accepted, as perfectly righteous, in the righteouſneſs of Chriſt, his ſurety; and ſo tis true, none but the perfect perſon is reconciled to God: but how? not by his qualifications (at firſt an enemy, and always carrying about with him (while here) ſome wiſdom of the fleſh which is emnity againſt God) but as he had on Chriſts Croſs, his perſon repreſented, in Chriſt his head, and his ſins not imputed, upon the account of Chriſts righteouſneſs made, or reckoned to be his, 2 Cor. 5. 19. 21. To clear this a little further; we muſt diſtinguiſh between the reconciling of our individual perſons, and the reconciling of our individual natures, diſpoſitions, or qualities and acts: both are a fruit of Chriſts ſatisfactory obedience and ſufferings; and they cannot (as J. N. *Love to the loſt. pag. 50.acknowledgeth this truth, though not truely) be divided in the poſſeſſion: But perſonal reconcilement is done at once, by imputation of the perfect righteouſneſs of the Lord Jeſus: nature-reconcilement admits of degrees according to the meaſure of the Spirit of ſanctification. As for J. Nayler, and R. F. and ſuch as imagine, that while ſinful imperfections remain in the Saints, they, in their perſons, are not, cannot be perfectly reconciled to God; then not themſelves, nor any that adhere to their doctrine, are or can be reconciled to God, in perſon, as not in judgement, and affection, while they harbor ſuch fleſhly and legal conceits of a poor ſinners juſtification, and reconciliation: and they ſhall ſee, if by this they get no eyeſalve (Oh, that it might not be too late!) how (till they be better bottom'd) with contradictions of Scripture, they contradict, and come ſhort of true ſalvation-light, right, and poſſeſſion. For I judge it's abſolutely neceſſary to ſalvation, rightly to diſcern the way of a mans juſtification before God, and reconciliation to him; which diſcerning, I perceive not in theſe mens writings, although, ſometime in diſcourſe with ſome of this Sect, I have had their confeſſion of the truth; yet their bad principles make them fly off again: as it fares with many a natural ignorant countreyman (I wiſh there be not more then a few ſuch in Cities, and populous places) who have a notion of the Goſpeltruth, but practically and experimentally cannot for their hearts, but ſtick in themſelves, and think a Bird in the hand, is better then two in the Buſh; a little of their own, within them, far beyond all Chriſts righteouſneſs without them; although we call for the witneſs within them, that will not ſuffice, they muſt have the ground-work of their juſtification within them, as well as the evidence: nay ſome work within ſhall be ground and evidence too; or they fly off, and will not believe till they ſee and feel; but groping, in the dark loſe themſelves in the wilderneſs of ſelf-fulneſs and ſufficiency.