Scripture-justification, or, A discourse of justification, according to the evidence of Scripture-light wherein the nature of justification is fully open'd, the great point of justification by works, both of the law and gospel, is clearly stated ... : together with a thesis concerning the interest of Christ's active obedience in our justification / by Samuel Clark ...

The Introduction . Shewing the Author's Design , both Negatively and Affirmatively , and his Manner of handling this ARGUMENT .

BEFORE I Lanch forth into the Deep of my intended Matter , I shall entertain the Reader on the Shore , as it were , with a brief account ( by way of Introduction or Preparative ) of my Design and Method in Treating of this Subject .

I. First Negatively , ( 1. ) I have not embraced these Sentiments , hereafter delivered , rashly and unadvisedly ; but upon divers Years mature Deliberation and Consideration : For , as I was at first seasoned with other Perswasions in many particulars , so they were not easily and suddenly removed ; but very slowly and by degrees , And that

( 2. ) Not out of any over-weening Conceit of some Mens Parts and Piety , so as to have their Persons in admiration , as if they were un-errable . 't is not the heat of my affection to any , that has warp'd my Judgment to their Opinions . I call no Man upon Earth Father or Master in this sence : I make them not the Lords and Guides of my Faith , nor Pin my Judgment upon their Sleeves : Much less

( 3. ) Have I bin led hereunto by any carnal Respects or sinister Aims ; I expect no Preferment ; I have no Arminianizing Principle or Design ; much less any inclination to Popery or Socinianism : I absolutely Disclaim all these . I design not to lay the least Blemish or Speck upon the Reformation , or those Worthy Persons that were Instruments therein ; for I have a high Veneration for them , and desire to Pay them the whole Debt ( without any defalcation and abatement ) of Honour and Respect which is due to them . I own them for Choice and Eminent Instruments in God's Hand : But withal , I know they were but Men , subject to like Passions , Mistakes and Errors with our selves ; and tho they were Giants , and we , some of us , but Dwarfs , yet standing upon their Shoulders , we may see further than they .

These things are fancied by some to be the great Engines to draw Men to the Opinions hereafter establisht , and therefore I mention them by way of denial , and disclaimer as to my self ; ( for what influence they may have upon others I cannot say . )

II . But Secondly and affirmatively : ( 1. ) I am led hereunto purely by Scripture-Authority , and the convictions of Truth shining there .

I deny not , but that I received the first Hints and Rudiments of my Apprehensions in this Point from the Writings of some others , but that which fixed me therein was the study of the Scriptures : So that as the Inhabitants of Sychar said to their Neighbour-Woman who brought them the first tidings of Christ , Now we believe not b●cause of thy saying , for we have heard him our selves , and know that this is indeed the Christ the Saviour of the World , John 4.42 . So I can now say that I am satisfied , not from their Testimony and Authority , but because I am convinced that the Scripture saith so . And the more I read it , the more I am confirmed , as finding a {αβγδ} , an exact fitness , correspondence , symmetry and harmony between the Scripture and this Opinion , and that it lies smooth and even with the whole Tenor and Scope thereof , in my apprehension . And were I any thing jealous or doubtful in the point , I should not dare to advance one step in this Publick Way ; but my clear and full satisfaction therein , upon the Grounds and Reasons following , leave me not without all hope that the same Argument may prove convictive and satisfactory to some others also .

( 2. ) As I am led hereunto by Scripture-Authority , so I walk herein purely by Scripture-light , and go no further than I have that for my Leader and Guide : I dig all my Stones to build with out of this Quarry : I take all my measures from hence , as judging that the most proper and probable Method to arrive at , and attain unto the knowledge of the Truth . And therefore I begin with a Scripture-foundation , upon which I erect all my following Discourse perpendicularly ( according to the Rules of Modern Architecture ) without such Juttings over , and Digressions , as some make use of . And so likewise I proceed , and carry it on in the same way from Point to Point , both in opening the Nature of Justification , justifying Faith , Gospel-Righteousness , &c. and in assigning the several kinds of Justification : Where I use no School-Distinctions , but frame only such , for which I have good Warrant from Scripture , and do shew my Grounds for them ( and I wish all others would or could give us as good Grounds for many Distinctions which they abound in : ) for I hold , That Rule ought to be Religiously and inviolably observed , that Non est distinguendum ubi Scriptura non distinguit . And if we would but keep close hereunto , it would lop off abundance of erroneous Tenets , and superfluous Discourses : whereas , if once we give way to the Caprich , Luxury and intemperance of a wanton Fancy herein , there will be no end of our Rambling . In a word , My whole Performance contains little else than a Discourse upon several places of Scripture , wherein I have endeavoured to render the most obvious , familiar and easie sense which the words do afford . And thus having intrencht my self within Scripture-Fortifications , I hope there will be no great danger of having my Quarters attack'd and beaten up . In these lie all my strength ( as Samson's did in his Locks ) and while I can but keep them from being cut off , I hope to be unwoundable .

And good Reason it should be so , in this Case especially , since the Justification of a Sinner is matter of pure Scripture-Revelation , of which we have no {αβγδ} , no inbred Notices and connatural Apprehensions , but must fetch all from without , even from the Fountain of Divine Revelation .

True , Justification is a Law-Term , and made use of in Courts of Judicature ; but I think we need not have recourse to them for the true Notion of it : We shall have no occasion to go to the Philistims to sharpen our Tools and polish our Instruments ( of Discourse : ) for I hope to make it appear , that the Scripture is self-sufficient for this purpose , to give a true , full and clear account of it , so that we may see it by its own light . And hereupon

( 3. ) I have purposely forborn to consult other Authors , that I might be the more un-biast in my thoughts , that my Sentiments might be the more natural and genuine , and my Conceptions might flow more freely in that Channel which is cut out for them by the Spirit of God , and not by the Fancies of Men : I consider not what is said by one or another , but only what the Scripture saith , and here , I hope , I have not reckoned without mine Host : I regard not who is for , or who is against what I say , so long as I have the Scripture on my side . That there are any who , in other Points Orthodox , do differ from me in this , is my burden ; but that any , in many other things grosly Hetorodox , agree with me herein , is matter of rejoicing to me , not in respect of my self , but of them , that they are found walking in the Truth in this particular .

( 4. ) I have avoided as much as might be , all School-Terms and Phrases , and have calculated my Discourse for the Meridian of the meanest Capacity : For tho the subject ( at least as it has commonly been handled ) be knotty , perplext , and intricate , yet by reducing the several Parcels thereof in Scripture , to a plain and familiar Method , I hope , I have rendred it intelligible to an ordinary Understanding : And that will be a good Evidence of the Truth of what is propounded , viz. if it be of easie Apprehension . There 's a remarkable Passage to this Purpose , of that Man of Renown , both for Piety , Learning , Prudence , and all excellent Accomplishments , Arch-Bishop Usher , who being to dispute with a Jesuit , for the Satisfaction of a Lady , bespake her thus : Madam , Let us know the End of our Meeting . Is it that this Gentleman and I should try our Strength afore you ? If so , then it s like that we can speak Languages , and quote Authors which you don't understand ; how then will you know who gets the better ? Therefore this is not our End : If this Gentleman desires to show his Learning and Reading that way , if he please to come to the Colledge of Dublin , where there are Men that will understand us both , and can judge between us , I shall willingly deal with him at those Weapons ; but now our Business is something else : It is supposed that we two , whom your Husband and you have chosen , can speak more for the Defence of our Religion than you that chose us , and your desire is to know , by hearing our Discourse in your own Language , how to rectifie your Judgments ? Now therefore I 'le give you a Rule , which if you please to remember , you shall be able to discern which of us two , have the Tr●th on our side ; and it is this ,

The ●oints we will Discourse of shall be such , without some Knowledge whereof , no Man may , in an ordinary Way , attain to the end of his Faith , the Salvation of his Soul . In these you may easily lose your selves , not only by Heresie , which is a flat denying of them , but by Ignorance also , by a bare not knowing of them . The Word of Truth contained in the Scriptures is the Rule both of Faith and Life , common to small and great , concerning these things : Now whilst we keep to the true Sense of the Scriptures in these Points , you may understand us both ; but when we shall fly to subtil Distinctions to evade plain Texts , or fly from the Scriptures to take Sanctuary in Authors which you know not , assure your s●lf , that we are at a loss , and seek Victory rather than Truth . Keep this Rule , Madam , in your mind , for this Gentleman dares not deny it to be a true one , and then you 'l be the better for our Meeting . Vide Collection of the Lives of Ten Eminent Divines , by the Reverend Mr. Sam . Clark , p. 233.

( 5. ) And that it might be the more useful for Private Christians , I have laid things down only Positively and Doctrinally , and waved Controversial Matter ; yet I have endeavour'd to enterlard and besprinkle it with such Principles and Positions , as may be made use of to Rout such Cavils and Exceptions as may be brought against it .

( Lastly . ) I would not for a World , lift up the least Thought ( much less a Finger , or a Pen ) or utter the least Word , Derogatory to the Free-Grace of God , to the Righteousness of Christ , or that Work of our Redemption by him . No , rather let my Tongue cleave to the Roof of my Mouth , and my Hand wither in my Bosom , than to intrench in the least upon that ( Free-Grace ) to which I am so great a Debtor , and from which I acknowledge my self to have received all that I have or am . But , we must not Lie for God , nor extend the Limits of these Things beyond those bounds which the Scripture has set to them . 't is no Disparagement to , nor Depreciation of , God's Grace and Mercy , not to ascribe that to it , which the Scripture does not warrant us to ascribe to it . God is the most competent Judge of his own Works . In these Things which are pure Matters of Revelation , we must take all our Measures from Scripture . 't is our Humility and Modesty to say nothing , where that is silent . We must not set up our Posts by Gods Pillars : We must not daub over his Diamonds with our Varnish , nor mingle the pure Mettal of his Revelations with the Dross of our Inventions .

As 't is not Religion , but Superstition to over-do , and to place Religion in those Observances which are Strangers to Divine Institution , as Touch not , Taste not , &c. So 't is not good Divinity to ascribe that to the Righteousness of Christ , which the Scripture does not ascribe to it : And as the same Persons , who stretch the Righteousness of Christ in one Case , as if he had obey'd the Law of Works in our stead , and count those undervaluers of the Work of Redemption that deny it ; yet in another Case , don't count it any Intrenchment upon the Work of Redemption , to confine it only to the Elect , and cry out upon Universal R●demption , in the most sober Sense , as an Arminian Tenet , count themselves guiltless herein , tho they limit it within narrower bounds than the Scripture ( perhaps ) sets to it : So why should it be counted Derogatory to the Righteousness of Christ , to fix it in it 's proper Place ? And why may not the extending it further be charged as a Syncretising with the Antinomians , as the other with the Arminians ; and that more truly , since it is certain , that they have made use of these Principles to very bad Ends and Purposes ? 't is not , what we may fancy and imagine to be conducing to the Honour of Christ and his Undertaking , that is really so , but what the Scripture warrants us to judge herein .

These things being premised , I come now to my main Business .

CHAP. I. Concerning the Significations of the Words in the Originals .

§ . 1. A Preface . § . 2. The several Translations of the Word {αβγδ} . § . 3. And of {αβγδ} . § . 4. Some Reflections upon them .

§ . 1. EVery Truth is of a precious Nature , as being a Spark and Ray of that Original , Eternal Verity ; it has a grateful relish to the Palate of the Soul , and a beautiful aspect to the Understanding , as being proportion'd thereto , like Light to the Eye : Hence , even circumferential and unconcerning Truths have been digged for by some , as hid Treasure : How much more should we give all Diligence and employ all imaginable Endeavours in the search of Central , Vital Truths , wherein the Life , Soul , Spirit , and Heart-blood of Religion does consist ? Among which the Justification of a Sinner before God has ever been accounted one ; as being a great Mystery , and manifested only by the Gospel , wherein only the Righteousness of God is revealed from Faith to Faith . As for those Truths that grow in Nature's Garden , they may more easily be cultivated , propagated and improved , but such as are purely of Divine Revelation , and consequently of the greatest moment and concernment , they call for , as a more than humane Assistance , so a more than ordinary Diligence in the study of and search after them . And therefore , I am not without all Hopes , that my endeavours in this kind may prove not altogether unacceptable , as being conducible ( if I mistake not ) to the clearing this weighty Point .

True , many have laboured to very good purpose on this Subject , yet Justification is a large and spacious Field , wherein there is room still left for others to Work in : And therefore , I have presumed to cast in my Mite , and to offer , tho not Gold and Silver , yet Camels Hair and Goats Skins towards the Furniture of the the Tabernacle , the Edification of the Church of God , and the building up of the Saints in Knowledge and their most Holy Faith . Wherein

I implore the Divine Assistance , that He who is Lord of the Harvest , would both Minist●r Seed to the Sower , and give to every Seed its own Body ; and also , that he 'd Water it with his Divine Benediction , and ripen it by the Sun-shine , and refreshing Influence of his Favour , that it may bring forth Fruit to the Praise of the Riches of his Grace in Jesus Christ . To whom be Glory throughout all Ages , World without End. Amen .

§ . II . To open the Nature of Justification more fully , clearly and satisfactorily . I shall first enquire into the Notion of the Word , and then consider the Nature of the Thing .

To form and fix a right Scripture-Conception of Justification , I shall in the first Place , for a Foundation ( upon which the whole of my following Endeavour will be built ) thorowly examine and lay before you the Scripture-use of the Words [ Justifie ] and [ Justification ] and that not only according to our Translations , but according to the Originals .

To begin with the Hebrew , I find that the Verb {αβγδ} ( and there 's no other Translated [ to justifie ] besides that ) in the several Conjugations thereof , as they are set down in Buxtorf's Concordance , is diversly rendred in our Translation .

( 1. ) To be Righteous , Gen. 38.26 . Job 35.7 . and 9.15 . and 34.5 . and 10.15 . Psalm 19.10 . Job 22.3 . and 40.8 . and 15.14 . Ezek . 16.52 .

( 2. ) To be Just , Job 33.12 . and 9.2 . and 4.17 .

( 3. ) To be Cleansed , Dan . 8.14 . Margin [ Justified . ]

( 4. ) To do Justice , 2 Sam . 15.4 . Psal 82.3 .

( 5. ) To turn to Righteousness , Dan . 12.3 .

( 6. ) To clear one's self , Gen. 44.16 .

( 7. ) To Justifie , Job 9.20 . Jer . 3.11 . Job 33.32 . & 32.2 . Ezek . 16.51 , 52. Deut . 25.1 . Prov. 17.15 . Isa . 50.8 . & 5.23 . 1 Kings 8.32 . Exod . 23.7 . Job 27.5 . Isa . 53.11 . and Passively

To be justified , Job 13.18 . Psal . 51.5 . Isa . 43.26 . Job 25.4 . Psal . 143.2 . Job 11.2 . Isa . 45.25 . & 43.9 . And these are all the places where 't is used : Here I observe ,

( 1. ) That wheresoever 't is rendred [ to be just or righteous ] it always denotes an inherent righteousness , or a person endued with that qualification .

( 2. ) That it signifies [ to justifie ] not only in Hiphil ( as is commonly said ) but also in other active Conjugations , as in Kal , Job 9.30 . in Piel , Jer . 3.11 . in Hithpael , Gen. 44.16 .

§ . 3. Then for the Greek Verbs {αβγδ} & {αβγδ} , they are rendred not only [ to justifie ] and [ to be justified ] but the Passive is rendred once [ to be freed from . ] Margin [ justified ] Rom. 6.7 . and once [ to be righteous ] Rev. 22.11 .

And the Noun [ justification ] answers both to {αβγδ} Rom . 5.18 . and {αβγδ} Rom . 5.16 .

§ . 4. By all which it appears , that [ to justifie ] is used very rarely , viz. only twice in the Old Testament for making just in a Physical way , either by cleansing or removing of pollution , as Dan . 8.14 . or by infusing and working righteousness in another , as a teacher or instructor ( with which it is there joined ) as Dan . 12.3 . and so once in the New Testament , for acting or working righteousness ones self , viz. Rev. 22.11 . For , as for those two places where 't is rendred [ to do justice ] it may as well signifie , and be translated [ to justifie ] viz. 2 Sam . 15.4 . Psal . 82.3 .

CHAP. II . Shewing how the Word [ justifie ] is used in Scripture .

§ . 1. To whom it is applied . § . 2. To what it is opposed . § . 3. With what it is joined .

§ . I. I Shall now in the next place give you a full account also of the Use of the Word [ justifie ] in Scripture ; both to whom it is applied ; to what it is opposed , and with what it is joined .

I. The Word [ justifie ] is applied both to God and Man .

1. To God ; and that both Negatively .

( 1. ) Not the wicked , Exod . 23.7 . — I will not justifie the wicked , saith God .

( 2. ) No Man , Psal . 143.2 . Enter not into judgment with thy servant , for in thy sight shall no Man living be justified , viz. in strict justice , by the Law of Works . So Job 25.4 . How then can Man be justified with God ? or how can he be clean that is born of a Woman ?

( 3. ) Not the Guilty , Ex. 34.7 — that will by no means clear the guilty .

( 4. ) Not the hearers of the Law only , Rom. 2.13 .

And A●f rmatively , in general , Isa . 43.26 — declare thou that thou mayst be justified , viz. by God . Rom. 8.33 — 't is God that justifies .

Particularly , he justifies ,

( 1. ) Christ , Isa . 50.8 . — He is near that justifies me , saith Christ .

( 2. ) The Righteous , 1 Kings 8.32 . Judge thy servants — justifying the righteous .

( 3. ) All the Seed of Israel , Isa . 45.25 . In him shall all the Seed of Israel be justified —

( 4. ) The Penitent , Luke 18.14 . This Man went down to his house justified rather than the other .

( 5. ) The doers of the Law , Rom. 2.13 — the doers of the Law shall be justified , viz. so far forth as they are such .

( 6. ) Him that believes , Rom. 3.26 — the justifier of him which believes in Jesus .

( 7. ) Both circumcision and uncircumcision , Rom. 3.30 . 't is one God which shall justifie the circumcision by faith , and the uncircumcision thro faith .

( 8. ) The ungodly , Rom. 4.5 — who believes in him that justistifies the ungodly .

( 9. ) The Heathen , Gal. 3 8. The Scripture foreseeing that God would justifie the Heathen —

And this he does Negatively ,

Not by the Law , Gal. 2.16 . viz. the Law of Moses , Acts 13.39 . i . e . not by the deeds of the Law , Rom. 3.20 . or the works of the Law , Gal. 2.16 . nor , by knowing nothing by our selves , 1 Cor . 4.4 .

But Affirmatively , ( 1. ) By the knowledge of Christ , Isa . 53.11 . ( 2. ) By our Words , Matth . 12.37 . ( 3. ) By Faith , Rom. 3.28 , 30. & 5.1 . Gal 3.8 , 24. & 2.16 . ( 4. ) Freely by Grace , Rom. 3.24 . Tit . 3.7 . ( 5. ) By Works , James 2.21 , 24 , 25.

Again , 't is ascribed to Christ , both Actively , In general , Isa . 53.11 . Acts 13.39 . Rom. 5.16 , 18. Gal. 2.17 .

Particularly , To his bearing our iniquities , Isa . 53.11 . Redemption , Rom. 3.24 . Resurrection , Rom. 4.25 . Bloud , Rom. 5.9 . Righteousness , v. 18. Name , 1 Cor . 6.11 .

And Passively , 1 Tim . 3.16 .

The Holy Ghost also justifies , 1 Cor . 6.11 .

II . It is applied to Man , when he justifies either himself , or others .

( 1. ) Himself , Job 9.20 . & 32.2 . Jer . 3.11 . Luke 10.29 . & 16.15 .

( 2. ) Others , Negatively , Not those whom he counts unrighteous , Job 27.5 . nor the wicked ( for that is condemned ) Prov. 17.15 . Isa . 5.22 , 23.

Affirmatively , Either God or other Men .

( 1. ) God , Psal . 51.4 . Rom. 3.4 . Luke 7.29 . and his wise Dispensations , Matth . 11.19 .

( 2. ) Other Men ; and that either in a publick capacity , as a Judge , justifying the righteous , Deut. 25.1 . or in a private capacity , justifying those he accounts righteous , Job 33.32 . so Ezek . 16.51 , 52.

It 's spoken also of Idols , Isa . 43.9 . Let them bring forth their witnesses that they may be justified .

§ . II . The Word [ justifie ] is opposed to ( 1. ) Condemn , Deut. 25.1 . 1 Kings 8.32 . Job 9.20 . Prov. 17.15 . Matth . 12.37 . Rom. 8.33 , 34. & 5.16 , 18. ( 2. ) To contend with , Isa . 50.8 . ( 3. ) To laying to the charge of , Rom. 8.33 . ( 4. ) To taking away righteousness , Isa . 5.23 . ( 5. ) Justifying God , is opposed to rejecting his counsel , Luke 7.29 , 30.

§ . III . The Word [ justifie ] is joined with several things , as being of the same nature with them , and sometimes clearly explain'd by them . 't is join'd with ( 1. ) Pure , Job 4.17 . ( 2. ) Clean , Job 25.4 . ( 3. ) Clear , Psal . 51.4 . ( 4. ) Being righteous , Job 15.14 . ( 5. ) Being just before God , Rom. 2.13 . ( 6. ) Being righteous in his own Eyes , Job 32. v. 1. and 2. compar'd . ( 7. ) Judging , 1 Cor . 4.4 . Both by way of justifying and condemning , 1 Kings 8.32 . ( 8. ) I leading , Isa . 43.26 . ( 9. ) Defending , Psal . 82.3 . ( 10. ) Giving the righteous according to his righteousness , 1 Kings 8.32 . ( 11. ) Forgiveness of sins , Acts 13.38 , 39.

These now are my Tools to work withal . This is the Foundation I lay to build upon , which you see consists all of Scripture-Materials ; and tho they may seem to be something rugged and un-hewn , and to lie under-ground , yet I hope , will prove of excellent use , not only to support the rest of the Building , but to be like a living Root , sending forth a vital influence into the several Branches or Members of this Body , and Rooms of this Building , whereby they will be , as it were , inspired and animated , and will grow up ( tho not into a beautiful and sumptuous Structure , yet ) I hope , into a useful one , at least , to entertain the Reader with some kind of satisfaction and content .

This Foundation being laid , I come now to the Superstructure , which will go on with more ease and delight , and appear more beautiful and pleasant . And I shall manage my Design by way of Observation , Inference or Conclusion from the foregoing Premises .

CHAP. III . The several Senses of Justification .

§ . 1. To justifie is most properly the act of a Judge , and consists in Three things . § . 2. Justification by Plea , Publick . § . 3. Private . § . 4. What it is for a Man to justifie himself . § . 5. What it is for a Man to justifie God .

HItherto I have only made a bare Recital of those Scriptures wherein any thing of Justification occurs , only cast into such a Mold , and reduced to such a Method as seemed proper and natural , without affixing any Sense to the Words ; and therefore I shall proceed now to consider the several Senses wherein 't is attributed to one or another , which will lead on directly to the Hall , as it were , or the first spacious Room of Entertainment .

And then I shall make some Remarks or Reflections , or gather some Conclusions concerning the Nature of Justification , and what else is considerable .

§ . I. First I observe that the Word [ justifie ] in the primary and most proper acceptation , belongs to a Judge , and is his Act , whereby

( 1. ) He passes or pronounces Sentence on the behalf of the Prisoner , Defendant or Person accused of , and charged with some Crime . Thus 't is made an act of Judgment , Deut. 25.1 . If there be a controversie between men , and they come unto judgment , that the Judge may judge them , then they shall justifie the righteous , and condemn the wicked . So 1 Kings 8.32 — Judge thy servants , condemning the wicked to bring his way upon his head , and justifying the righteous to give him according to his righteousness . So Psal . 143.2 . Enter not into Judgment with thy Servant , O Lord , for in thy sight shall no Man living be justified . So 1 Cor . 4.4 . And thus Absalom endeavours to cajole the People by wishing , O that I were made a Judge in the Land , that every Man which has any Suit or Cause might come to me , and I would do him justice , or justifie him . 2 Sam . 15.4 .

And this includes Two Things . ( 1. ) Freeing from Guilt , or acquitting and absolving a Person from the Crime wherewith he is charged and stands accused , and pronouncing him to be no offendor or transgressor . Thus Rom. 8.33 . it is opposed to laying something to a Man's Charge , and so it implies a freeing him from that Charge . Thus it is taken Isa . 50.8 . He is near that justifies me , i.e. Vindicates my innocency , and acquits me from all those Calumnies and Reproaches that are laid upon me . This is taking away a Man's supposed Guilt or Fault : For , as condemning the righteous , is taking away his righteousness , Isa . 5.23 . so justifying the righteous must be taking away his Crime objected against him .

And here 't is observable that this acquitting from guilt differs from that acquitting that is in pardon , which is from a real guilt , the other only from a reputed one ; one is acquitting an innocent person from a crime unjustly charged upon him , the other is discharging a guilty person from the punishment justly belonging to him .

And also it includes ( 2. ) Declaring him to be innocent , just , righteous , rectus in curia : Hence 't is joyn'd with and made equivalent to , being Pure , clean , clear , righteous and just before God ; as before . c . 2. § . 3.

This is a kind of making a man righteous , i.e. Causing that he shall be taken , or reputed to be so by other men and treated accordingly : for , as condemning the righteous , is taking away his righteousness from him , Isa . 5 23. i.e. passing such a sentence upon him as if he were unrighteous , and whereby he shall be so accounted ; so , justifying the righteous must be conferring a righteousness upon him , viz. not in a physical or moral , but in a judicial sense , i.e. that he shall be righteous in the Eye of the Law .

And this is [ to justify ] in the most strict sense , as being opposed so frequenly to Condemnation . Now

( 2. ) This acquitting from Fault , and declaring Righteous , does necessarily presuppose , that the Judge does in his own Mind and Thoughts approve of such an one , and that he does esteem , repute and account him righteous , according to the Evidence that has been brought afore him , before he pronounces and declares him to be so in Law . As he that justifies himself is righteous in his own eyes , Job 32.2 . with v. 1. so he that justifies another , that other must first be righteous in his eyes and esteem that justifies him . Thus , being justified is made all one with being just before God , i.e. in his account and esteem , Rom. 2.13 . Not the hearers of the Law are just before God , but the doers of the Law shall be justified . And then

( 3. ) It connotes or includes , by way of consequence , the Execution of the Sentence , in dealing with him as righteous , both by indemnifying or discharging him from Punishment , answering to the first branch of the Sentence , in acquitting from Guilt ; and by bestowing upon him the priviledges of a righteous Person , answering to the other branch of the Sentence , in declaring him to be righteous . This is expresly made an ingredient of Justification , 1 King 8.32 . justifying the righteous , by giving him according to his righteousness ; as on the contrary , condemning there includes also the execution of the Sentence — condemning the wicked to bring his way upon his head .

So then , Full , entire , compleat Justification in general , consists in three acts . ( 1. ) An act of the Mind , accounting righteous . ( 2. ) An act of the Mouth , pronouncing or declaring it to others , that they may take notice of it . And ( 3. ) An act of the Hand , as I may call it , dealing with a Man as righteous , both by freeing him from Punishment , and bestowing those Priviledges and Benefits upon him which belong to righteous Persons .

This now is Justification in a Judicial way , or to justifie by way of Judgment , which is the primary , most proper , and formal Justification : And this is also the Fountain from whence the following Senses spring , the Root upon which they grow , and the Stock that bears them all ; so that they all have relation to , and dependance upon this . And therefore

§ . 2. In a secondary and subordinate Sense , the word [ justifie ] belongs to an Advocate , Counsellor or Barrister ( as we call them ) and so it signifies to Plead , Maintain , Defend , Manifest , Set forth the Innocency , Righteousness and Integrity of his Client , viz. if the Cause will bear it ; for otherwise he falls under that Wo , Isa . 5.23 . which place may refer to Lawyers that Plead , as well as to Judges that Pass Sentence . Thus we find a plain reference to such Proceedings at Law , by Pleading for and against , Isa . 50.8 . He is near that justifies me , ( viz. by passing Sentence on my side ) who will contend with me ? ( i.e. implead me , or enter a Plea against me ) Let us stand together ( as Plaintiff and Defendant ) Who is my adversary ? ( my impleader , or he that enters an Action against me ) Let him come near , ( let him join Issue with me . ) Hence also we find [ justifying ] joined with Pleading , Isa . 43.25 . and defending , Psal . 82.3 . Defend the poor and fatherless , do justice to ( or justifie ) the afflicted and needy .

This is to justifie by way of Plea .

Now concerning this Justification , 't is to be observed , That it is but subservient to the former , and in order to that ; for the Lawyer pleads for his Client , and argues on his behalf for this end , that the Judge may acquit him , and pass sentence for him .

§ . 3. In a lower sense yet , One private Person may justifie another , and that is by excusing and alledging what he can on his behalf ( with truth ) that so he may be esteemed and accounted righteous and innocent , or free from that Crime that he justifies him from . Thus Elihu desired to justifie Job , c . 33.32 . I desire to justifie thee , i.e. to entertain good thoughts of thee , and to say what I can for thee ; but Job would not justifie his Friends , c . 27.5 . God forbid that I should justifie you i.e. hold you righteous in those Imputations you lay upon me , and so acknowledge my self an Hypocrite , as it follows , I will not remove my integrity from me , &c. Neither could Joseph's Brethren clear or justifie themselves , Gen. 44.16 . And thus Wisdom is justified of her children , Matth . 11.19 . i . e . vindicated from those Aspersions that are cast upon it by wicked men .

And this is sometimes only comparative , when a man makes another seem innocent or righteous in comparison of himself , as Ezek . 16.51 . Thou hast multiplied thine abominations more than they , and hast justified thy sisters in all thine abominations which thou hast done , so v. 52.

§ . 4. In proportion hereunto , when a Man is said to justifie himself , the meaning must be , that in his own thoughts he judges , esteems and accounts himself righteous and free from the fault charged upon him ; he acknowledges no guilt in that case , and then stands upon his own innocency , saith what he can for himself , vindicates himself from what is objected and alledged against him , pleads his own righteousness , and by all ways and means endeavours to clear himself , i.e. to approve , declare and manifest himself to be no Offendor , but a just and righteous Person , at least , in that particular . Thus it was with Job , c . 32. he was righteous in his own Eyes , v. 1. i . e . he thought himself so ; and then he justified himself , v. 2. i . e . defended and maintained his own innocency against their Cavils and Allegations . So c . 13.18 . I know that I shall be justified , {αβγδ} that I s●all be just , i.e. that I can make it appear that I am so . And thus did the Lawyer , Luke 10.29 . He willing to justifie hims●lf said — i . e . to manifest and make known to Christ his righteousness . This also was the case of the Pharisees , Luke 16.15 . Ye are they which justifie your selves before Men , i.e. you publish and proclaim your own righteousness , and extol your selves as the only righteous persons . And this is done by way of Plea too , Job 13.18 . Behold , now I have ordered my cause , I know that I shall be justified , i.e. I shall approve my self just in my cause , or shall be able to make good my cause , so as to clear my self and maintain mine own integrity ; and then it follows , v. 19. Who is he that will plead with me ? and more expresly , Isa . 43.26 . Let us plead together , declare thou that thou mayst be justified , i.e. plead for ●hy self , and shew what thou canst say for thy self in order to thy ●ustification .

And this also sometimes is only comparative , when one does manifest one's self not to be so bad as another , as Jer . 3.11 . Backsliding Israel has justified her self more than treacherous Judah .

§ . 5. When Man is said to justifie God , it must be understood {αβγδ} in such a way as becomes His Majesty , viz. that in case Men do take occasion to think or speak hardly of God , then to justifie him is ,

( 1. ) To clear him in our thoughts ; to own and acknowledge his equity and righteousness in all he doth , as Psal . 51.4 — That thou mightest be justified in thy sayings , and clear when thou judgest , i.e. that howsoever thou shalt deal with me , and what punishment soever thou shalt inflict upon me , all the World may acquit thee from injustice therein , and may acknowledge thy righteousness in thy dealings with me . And also

( 2. ) To vindicate , plead for , defend him against the accusations , imputations , slanders , aspersions , cavils and charges of vain Man . When as our mouth does shew forth his righteousness , as the Phrase is , Psal . 71.15 . Thus Matth . 11.19 . ( i.e. ) the various , different Methods that God uses to reclaim sinners ) is justified , i.e. owned and acknowledged to be full of Wisdom , Goodness , Holiness and Equity , and also vindicated and excused from , and against the unjust imputations of ungodly ones . And thus also , Christ was justified in the Spirit , 1 Tim . 3.16 . i . e . declared and manifested ( by the power of his Divine Nature ) to be free from all fault , and to be what he was in truth . And then

( 3. ) It is to submit unto his Commands and Institutions , and this I gather from that place , Luke 7.29 . All the People that heard him , and the Publicans justified God , being baptized with the Baptism of John . They justified God , i.e. acknowledged his righteousness , by owning and submitting to this Law , Dispensation , Institution , Ordinance ; and therefore 't is opposed to rejecting his Counsel , v. 30. But the Pharisees and Lawyers rejected the counsel of God against themselves , not being Baptized of him .

And thus , as to sanctifie God , is to own and acknowledge his Holiness ; to set him apart from , and advance him above all others ●n our Hearts , and to declare it in our Words , as occasion serves .

And , as to glorifie God , is to own and acknowledge his transcendant , supereminent Excellency in our Hearts , to extol and advance it in our Thoughts , and to give unto God the Glory due to his Name with our Mouths ; to show forth his Honour in our Words ; to ascribe Honour , Glory , Majesty , Dignity , Excellency to him : When we bear in our Hearts an inward esteem of and reverence towards him , and declare it outwardly in our Expressions and Perfections .

So to justifie God is inwardly to own his Righteousness , and outwardly to express it .

And in Correspondence to this , Idols are challenged to produce some good warrant that they may be justified , Isa . 43.9 . Let them ( Idols ) saith God , bring their Witnesses ( viz. to testifie that they have foretold things to come ) that they may be justified , i.e. acknowledged to be true Deities and no Counterfeits .

CHAP. IV . The Nature of Justification , as it relates to God , in general .

§ . 1. Justification , as it relates to God , is ( 1. ) His accounting us Righteous . § . 2. ( 2. ) His pronouncing us Righteous . § . 3. ( 3. ) His dealing with us accordingly . § . 4. The Definition of it . § . 5. Inferences .

§ . 1. I Have as yet only consider'd the Signification and Use of the Word [ justifie ] with some remarks or strictures relating to the several Senses of it ; from whence there 's an easie Passage to the Nature of the Thing . And therefore , I proceed now to the main Pile and Body of the Building , touching the Justification of a Sinner before God : And I shall consider it both , as it relates to God and as it relates to Us ; which some call Justification Active and Passive , i.e. as it is bestow'd by God , and as it is received by us .

As it is bestow'd by God , it consists of three Branches or Ingredients , ( as was show'd afore in general )

First , In his Accounting , Esteeming , Reputing , Reckoning , Judging us Righteous . Thus we find , that being [ justified , ] is made equivalent to being [ just before God ] i . e . in his sight and account ; being counted Just or Righteous by God , Rom. 2.13 . And so we often read of God's counting , or imputing such or such things to Persons for Righteousness , i.e. his accounting them Righteous in those Cases ; and this is spoken in the matter of Justification . Thus Abraham's Faith was counted for Righteousness , Gen. 15.6 . And he ●elieved on the Lord , and he counted it to him for Righteousness , {αβγδ} he counted it to him Righteousness , i.e. he put it ●pon his account and reckoning , as one Instance or Particular ( among others ) of his Righteousness , which Words are quoted Rom. 4.3 . Gal. 3.6 . James 2.23 . And so likewise Phineas's Zeal was counted for Righteousness , Psalm 106.31 . And that was counted to him for Righteousness unto all Generations for evermore , i.e. These things were reputed by God as Acts of Righteousness ; and consequently thereupon they were owned and look 't upon by God as Righteous Persons ; for , He that does Righteousness is Righteous , 1 John 3.7 . And the Judgment of God is according to Truth , Rom. 2.2 .

§ . 2. Secondly , In his Passing Sentence upon us , whereby we shall be both fully acquitted and absolved from all Accusations and Criminations ; this is spoken of Isa . 45.25 . In the Lord shall all the Seed of Israel be justified , i.e. vindicated , acquitted , have their Innocency cleared from false Imputations and Aspersions , and their Sincerity approved : And also , we shall be Declared and Pronounced perfectly Righteous : Which will be done most formally , finally and fully at the great Day of Judgment , Mat . 12.37 . with 36. Acts 3.19 .

And herein lies the true difference between Justification and Sanctification : In Sanctification we are made Holy , Righteous , Good , by the Infusion of those Graces into us ; but in Justification we are only accounted and declared such : In the one , the Change is but Relative , in the other 't is Real .

§ . 3. Thirdly , It consists in his dealing with us accordingly . And thus he is said to justifie by giving the Righteous according to his Righteousness ; as on the contrary he is said to condemn the Wicked , by bringing his Way upon his Head , 1 Kings 8.32 . or , by requiting and recompencing his Way upon his Head , as 't is exprest , 2 Chron . 6.23 . i . e . ●y punishing him according to his misdeeds .

And this is done , Partly ,

By Freeing us from all Vindictive or Legal Punishment ; ( which is Pardon in the highest and most famous Sense , ) Rom. 5.9 . Much more then being now justified by his Blood , we shall be saved from Wrath through him . This is justifying us from Sin , i.e. freeing us from the Punishment of it , Acts 13.39 . By Him all that believe are ustified from all things , from which ye could not be justified by the Law of ●ose● , i.e. by vertue of the Sacrifice of Christ we obtain Pardon for those Sins , for which the Law of Moses instituted no Sacrifice , and consequently gave no Pardon . And this seems to be the import of those Words , Rom. 5.16 . The free Gift is of many offences unto Justification , i.e. that when we are justified , the guilt of all our Sins is done away , and a discharge from the Punishment of them is bestowed upon us .

't is done also , by Vesting us in , and bestowing all those Priviledges and Benefits upon us , which belong to Righteous Persons ; both at Present ; which are

Reconciliation , or being at Peace with us , Rom. 5.1 . Being justified by Faith , we have Peace with God . And

Adoption , or making us Heirs , Tit . 3.7 . That being justified by his Grace , we should be made Heirs according to the Hope of Eternal Life . As when God justified Job , and acquitted him from that Charge of Hypocrisie , which his Friends brought against him , he return'd and redoubled all his Temporal Blessings to him again , Job 42.10 , 12. So when he justifies a Sinner , he bestows all sorts of Spiritual Blessings on him .

And hereafter , bestowing a Crown of Glory upon us , Rom. 8.30 . Whom he justifies , them he also glorifies : And Eternal Life , called therefore the Justification of a Sinner , Rom. 5.18 . The free Gift came upon all Men to Justification of Life , i.e. which gives a Title to Life Everlasting .

§ . 4. From what has been said , we may gather up the Definition of Justification , so far forth as it relates to God , thus : Justification is an Act of God , whereby he accounts us Righteous at present , and treats us as such , and will solemnly Declare and Pronounce us so at the Day of Judgment .

§ . 5. And hence I infer .

1. That our Justification at present , while we are in this World is but Partial , Imperfect and Incompleat , and that we shall not obtain full , compleat , intire and final Justification from all the Effects of Sin , till the Day of Judgment .

2. That justification does not properly and strictly consist in Pardon ; or that Pardon is not included in the formal Notion thereof ; which as I said , lies in passing Sentence . But yet

3. That Pardon is unseparably join'd with Justification , and is the immediate Consequent and undivided Companion of it , so as that nothing can entervene between them , but that wheresoever there is Justification , there is Pardon : There can be no J stification without Pardon , nor Pardon without J●stif●cation . Hence they are join'd together , Acts 13.38 , 39. Through this Man is pre●ched to you , the forgiveness of Sins ; and by him all that believe are justified — and so in a large Sense Just fication does include Pardon . Whence it follows ,

4. That whatsoever is required to the one , is required to the other also .

And further , from the Order wherein Pardon stands , viz. as a Consequent of being accounted Righteous , I gather

5. That we are first Righteous and then pardon'd , and not on the contrary , first pardon'd , and then Righteous . For since subordinate Gospel-righteousness is an imperfect Righteousness , consistent with manifold Failings and Infirmities , therefore notwithstanding that , there 's need of Pardon , and that continually .

There 's a twofold Guilt , Legal and Evangelical : Legal Guilt , which is an Obligation to Eternal Punishment ; this is fully pardon'd in Justification , and can never return again , because Christ has taken it all upon himself , and made full satisfaction to his Father's Justice for it . But Gospel-Guilt , which is an Obligation to Gospel-Punishment , i.e. Fatherly Chastisements for Sins after Justification , returns upon the commission of every new Sin , and is removed upon Repentance , sometimes wholly , sometimes only in part , so far as God sees consistent with his Honour : As in David's Case , 2 Sam . 12.13 . The Lord has put away thy Sin : Thou shalt not Dye . By the Law David ought to have been punisht with Death for his Adultery and Murder , Lev . 20.10 . Gen. 9.6 . This Punishment was wholly forgiven him ; but other Temporal Punishments were threatned and inflicted upon him , to vindicate the Honour of God's Law and Justice in the Eyes of the World , ver . 10 , 11 , 14. So that , as Sins are renewed daily , so this Pardon must be daily Pray'd for , Mat . 6.12 .

CHAP. V. Concerning Justification by God the Father .

§ . 1. Justification ascribed to all the Three Persons . § . 2. To God the Father . § . 3. And his Grace . § . 4. In what respects .

§ . 1. AS Justification is ascribed to God in general , in the Places and Sense before-mentioned , so I find that it is Attributed to all the Three Persons of the Sacred Trinity , they all are concern'd in it , and concur to it : ( As they do to every Work that relates to the Creatures ; ) though each one has his peculiar Interest therein too . For though all the Works of God concerning the Creatures are wrought by all the Three Persons , yet is the Work principally ascribed to that Person , whose manner of Subsistence does most eminently appear therein .

§ . 2. First , It is ascribed to God the Father as the Supream Judge of all , and the Fountain of the Deity and all the Operations thereof , Rom. 8.33 . It is God that justifies ; distinct from Christ , v. 34. So ch. 3.26 . He is the justifier of those that believe in Jesus . For though it is said , John 5.22 . That He has committed all Judgment to the Son ; yet , as this is meant of the Oeconomy , and actual Administration of Judgment , so it implies that primarily , and originally , it belongs to himself .

§ . 3. And here particularly , it is ascribed to his Grace , as the inward moving Cause , Rom. 3.24 . Being justified freely by his Grace , Tit . 3.7 . That being justified by his Grace , &c.

Indeed the whole Business of our Salvation from first to last is begun , carried on and perfected by Grace . Free-Grace is the Mine out of which these precious things of Heaven and Earth are digg'd ; the Garden where these choice Flowers do grow .

The Foundation-Stone thereof , in Election , is laid in Grace , Eph. 1.5 , 6. which is called therefore the Election of Grace , Rom. 11.5 .

The Corner-Stone also in the Building , viz. Redemption , is of Grace , Eph. 1.7 . And

The Middle Stories are carried on by Grace , viz. Effectual Calling , or Renovation , 2 Tim . 1.9 . Who hath saved us and called us with an Holy Calling , not according to our Works , but according to his own purpose and Grace . And so Justification ( the business in Hand ) is of Free-Grace , in the Places afore-mention'd .

And then the Roof or Top-stone in Salvation , is laid with shouttings , crying , Grace , Grace , to it , Eph. 2.8 . By Grace ye are saved . Hence called the Grace of Life , 1 Pet . 3.7 .

So that the New Man , from the Soal of the Foot to the Crown of the Head , is made up all of Grace : All the Links of this golden Chain are of pure , beaten , massy Grace . All is pure Mercy , nothing but Mercy , Rom. 9.15 , 16. And thus , Grace reigns through Righteousness unto Life Eternal , as the Apostle speaks , Rom. 5.21 .

§ . 4. Now our Justification by God is of Free-Grace .

1. In regard of the Spring and Fountain from whence it flows , viz. the Election of Grace , Rom. 8.30 . Whom he did predestinate , them he also called , and whom he called them he also justified , &c.

2. In respect of the meritorious procuring Cause , the Work of Redemption by Christ . The Apostle expresly makes it to be of Free-Grace in this respect , Rom. 3.24 . Being justified freely by his Grace , through the Redemption that is in Jesus Christ . For the sending of Christ in this Way and for this End , was an Instance of the Riches of his Grace , Eph. 1.7 . and an Act of unparallel'd Love , John 3.16 . 1 John 4.10 .

3. In respect of what is required of , or in us , viz. Faith : As the Apostle saith also expresly , Rom. 4.16 . Therefore it is of Faith , that it might be by Grace . For ( 1. ) Faith is wrought in us by the Grace of God , Acts 18.37 . 't is the Gift of God , Phil . 1.29 . the Purchase of Christ , Heb . 12.2 . And a Fruit of the Spirit , Gal. 5.22 . And ( 2. ) 't is of Free-Grace that he accepts of Faith , and imputes it to us for Righteousness , which of it self is but imperfect at the best in this World , as all other Graces are , for thus much the Word [ impute ] implies .

4. In respect of the immediate Effect , or inseparable adjunct thereof , Pardon ; which is of Grace , Eph. 1.7 . In whom we have Redemption through his Blood , the forgiveness of Sins , according to the Riches of his Grace . Isa . 43.25 . I , even I am He that blots out thy Iniquities for my own Sake .

CHAP. VI . Of Justification by Christ .

§ . 1. How we are justified by Christ . § . 2. ( 1. ) By his bearing our Iniquities . § . 3. ( 2. ) By his Blood . § . 4. ( 3. ) Through his Redemption . § . 5. ( 4. ) By his Resurrection . § . 6. ( 5. ) In his Name .

§ . 1. SEcondly , The peculiar Interest of Christ in the Work of Justification , is set out by several Expressions .

( 1. ) It is ascribed to his Bearing our Iniquities , Isa . 53.11 .

( 2. ) It is said to be through his Redemption , Rom. 3.24 .

( 3. ) It is ascribed to his Resurrection , Rom. 4.25 .

( 4. ) It is by his Blood , Rom. 5.9 .

( 5. ) By his Righteousness , Rom. 5.18 .

( 6. ) In his Name , 1 Cor . 6.11 .

All which I shall consider particularly and distinctly ; and because three of the places do plainly and expresly refer to his Sufferings , viz. Isa . 53.11 . Rom. 3.24 . and 5.9 . Therefore I 'll treat of them in the first Place , only premising this one Postulatum or Rule , That those Places which are General , and therefore more doubtful and obscure , must in all Reason be interpreted by those which are more plain and particular , and have such a Sense assigned to them , as may be consistent with , and correspondent to these .

§ . 2. 1. Christ justifies us by his Bearing our Iniquities , Isa . 53.11 . — By his Knowledge shall my Righteous Servant justifie many , for he shall bear their Iniquities . The last Clause contains the Reason of the former , He shall therefore justifie , because he shall bear , &c. q. d . It appears that Christ is in a Capacity to justifie many , and to make them Righteous in a Law-Sense , or in Gods account , because he shall bear their Iniquities . The import of which last Phrase , we may gather from those other Expressions used concerning him in this Chapter : As where he is said , ver . 4. To have born our griefs and carried our Sorrows . ver . 5. To be wounded for our Transgressions and bruised for our Iniquities , and that the Chastisement of our Peace was upon him , and by his Stripes we are healed . ver . 6. The Lord hath laid on him the Iniquities of us all . Which seems to be expounded , ver . 7. by [ He was oppressed and aff●icted — he is brought as a Lamb to the slaughter ] ver . 8. For the Transgression of my People was he stricken , ver . 10. It pleased the Lord to bruise him ; he has put him to grief : And 't is expressed there , by [ making his Soul an offering for Sin . ] ver . 12. Because he has poured out his Soul unto Death — and he bare the Sins of many . By all which it appears , that his Bearing our Iniquities , is , Bearing the Punishment which was due to us for them ; which , as it is called here , making his Soul an offering for Sin , so Parallel thereunto the Apostle calls it [ being made Sin for us ] 2 Cor . 5.21 . i . e . either a Sacrifice for Sin ( as the Word is sometimes used ) or , that he was treated even as Sin it self , in the Abstract , i.e. as the greatest Sinner .

Now the influence that this has upon our justification , is laid down expresly by the Apostle , Rom. 3.25 , 26. Whom God hath set forth to be a propitiation [ i . e . a means of pacifying , atoning , reconciling God , and making him favourable to us , — through faith in his blood ] i . e . which we come to have an actual share and interest in by depending upon the Value Merit of his Sufferings for Accceptance and all other Benefits thereby purchast for us . This is the way or means whereby Christ's benefits are actually applied to us : And then the End of God's setting him forth thus for a propitiation , is in the next words , — to declare his righteousness for the remission of sins that are past ] i . e . that he might manifest to all the World , that though he does now forgive sins , and does not exact or inflict the punishment due for them upon the offender himself in his own person , yet he is just and righteous herein , because Christ by his sufferings has made Satisfaction to his Justice , and thereby propitiated him . ver . 26. To declare I say at this time his righteousness , ] i . e . To declare even at this time of shewing mercy to sinners , that still he is righteous ; and that when he most highly magnified his mercy in finding out this way of Reconciliation , he did also at the same time most eminently advance his Justice , in requiring such a satisfaction for the transgression of his Law — that he might be just ] i . e . that he might shew himself to be just , viz. in punishing sin to the full in Christ — and the justifier of him that believes in Jesus . ] i . e . and yet that also he might graciously account him that believes in Christ a Righteous Person , and might thereupon pardon his sins .

The sum is this , That Christ by bearing the punishment of our iniquities , has rendered God more favourable to us , and procured a new way of Justification for us ; so that now he may account us righteous upon more easie and gentle terms than formerly , and may pardon our ●ins without any impeachment of his Justice .

§ . 3. And this also may serve for an account of those two other places that relate to his Sufferings , as where he is said to justifie us .

§ . 3. By his Bloud , Rom. 5.9 . Much more then being now justified by his Bloud , &c. which either may be , by Faith in his Bloud , as it is exprest in the former place ; or , by the Merit of his Blood and Sufferings , in as much as they are a valuable consideration for the transgression of the first Covenant , or Law of Works , so that God may now , without any disparagement to his Justice or any of his Attributes , make a new Covenant upon more gentle and condescending Terms , peculiarly fitted and suited to the state of lapsed Mankind , and which God in his infinite Wisdom saw most conducive to his own Glory : Whence it is called the Blood of the Everlasting Covenant , Heb . 13.20 . i . e . whereby this new Covenant is purchased for and ratified to us : And also particularly , as he has thereby obtained at God's hands , That sincere Faith should be accounted for righteousness , and so we should be justified or accounted righteous thereupon . And also ,

§ . 4. Through the Redemption that is Christ , Rom , 3.24 . Being justified freely by his grace through the Redemption that is in Jesus Christ , i.e. upon the account of that deliverance he has wrought for us from the Curse of the Law , ( Gal. 3.13 . ) by satisfying the demands thereof , so that now it has nothing to say to us or charge us withal ; and also from the Power of sin , 1 Pet . 1.18 , 19. Titus 2.14 . And it is as if he had said , God now accounts us righteous , and deals with us accordingly , not because we have merited any such such thing at his hands , but because Christ has suffered the Penalty of the Law for us , and thereby discharged us from it ; and has also freed us from the power and dominion of sin , and from our vain conversation , that we might live unto him , like righteous and holy persons

§ . 5. By his Resurrection , Rom. 4.25 . Who was deliver'd for our offences and raised again for our justification . Where , as his delivering or Death , includes his whole state of Humiliation with all its ingredients , which began at his Incarnation , was carried on through out his whole Life in all that ignominy , contempt , reproach , undervaluing which he met withal , and the infirmities of our Nature that he took upon him , and then at last was finisht in his Death and Crucifixion , when as he pronounced , while he was hanging on the Cross , immediately before he gave up the Ghost , It is finished , John 19.30 . So his Resurrection implies his whole state of Exaltation , which commenced at his Rising from the dead , and was crowned and consummated by his Ascending into Heaven , and sitting at God's Right Hand to make Intercession for us and to make Application of all his Benefits to us by his Spirit .

Now this conduces to our Justification in as much as thereby God has as it were given him an acquittance or full discharge for the paiment of our Debt , and what his Justice could require , and thereby does assure us that we shall certainly be justified if we believe in him ; and also , upon his Ascension into Heaven he sent down the Holy Ghost to work Faith in us whereby we are justified .

§ . 6. In the Name of Christ , 1 Cor . 6.11 . But ye are — justified in the name of the Lord Jesus , i.e. either in general , you are justified by Christ , as the word [ name ] is frequently put for the Person ; or particularly , For his sake , upon his account ; by what he has merited for us , in that he has purchast this Priviledge for us . Thus it 's taken , John . 16.24 . Hitherto you have asked nothing in my Name . And Col. 3.17 . — do all in the Name of the Lord Jesus , i.e. for his sake ; as the words following show — giving thanks to God the Father by him .

CHAP. VII . How the Righteousness of Christ concurs to our Justification .

§ . 1. Rom. 5.18 . open'd . § . 2. The Righteousness of Christ , what . § . 3. A Threefold Righteousness in Christ . § . 4. How it is ours . § . 5. The Scripture laies all upon his Sufferings . § . 6. He procur'd all Benefits for us thereby . § . 7. No mention of his Active Obedience for us . § . 8. Scriptures examin'd that look that way , as Isa . 45.24 . § . 9. Jer . 23.6 . 1 Cor . 1.30 . § . 10. Rom. 4.6 . § . 11. Phil . 3.9 § . 12. Rom. 5.19 . § . 13. 2 Cor . 5.21 . § . 14. Heb . 7.22 . § . 15. The Sum of all . § . 16. How we are Justified by the Holy Ghost .

§ . 1. There 's one place more remains still , which I have reserved to the last place , because it requires to be largely spoken to , where we are said to be justified .

By the Righteousness of Christ , Rom. 5.18 . — by the Righteousness of one ( Jesus Christ , ver . 17. ) the free gift came upon all Men to Justification of Life , i.e. As the sin of the first Adam was the meritorious cause that brought death and condemnation upon all his seed ; so the Righteousness of Christ the second Adam is the meritorious cause of the Justification of his Seed , i.e. all true Believers . Here you see it is exprest only in general [ by his Righteousness ] without declaring what kind of Righteousness it was .

§ . 2. Righteousness in general , is a conformity to that Rule or Law which is given us to govern our selves by . Particularly , our Righteousness is our acting according to the Rule or Law given to us ; which is twofold , the Law of Nature , or Moral Law , and the Law of Grace or Faith , the Gospel . And hence

Legal Righteousness is a conformity to the Moral Law ; and Gospel-Righteousness is a conformity to the Law or Rule of the Gospel , Gal 6.16 . Phil . 1.27 .

And accordingly , Christ's Righteousness is his observing the Law , Rule , Command given unto him by his Father , John 10.18 . It is , particularly , his conformity to the Law of Mediation , or , his observing the Articles of the Covenant of Redemption .

§ . 3. And thus there was a Threefold Righteousness in Christ .

( 1. His Righteousness as a King , consisting in the just administration of his Government , in judging and ruling his people with Righteousness , Jer . 33 15. In those Days and at that time will I cause the Branch of Righteousness to grow up unto David , and he shall execute Judgment and Righteousness in the Land , Isa . 11.4 . with Righteousness he shall judge the Poor . The Scepter of his Kingdom is called a right Scepter , Psal . 45.6 . or , a Scepter of Righteousness , Heb . 1.8 . He is the true Melchisedeck , o● , King of Righteousness .

( 2. ) His Righteousness as a Prophet ; upon which account he is said to be faithful to him that appointed him ; and that , as he was the Apostle — of our Profession , Heb . 3.1 , 2. And this consisted , not only in Preaching Righteousness in the great Congregation , Psalm 40.9 . But , in his faithful Revealing the whole Counsel of God for our Salvation ; as he testifies of himself , John 15.15 . All things that I have heard of the Father , I have made unto you . And ch. 17.6 . I have manifested thy Name to the Men whom thou gavest me out of the World . And ver . 8. I have given unto them the Words which thou gavest me . And his performing the Will of God in this instance , he saith , was his Meat and Drink , John 4.34 . Which he speaks in Reference to his instructing the Samaritans . So , John 12.49 , 50. This was one end of his coming into the World , John 18.37 . — To this end was I born , and for this cause came I into the World , that I should bear witness unto the Truth . And this he faithfully performed , as St. Matthew shows , ch . 4.23 . He went about all Galilee teaching in their Synagogues , and Preaching the Gospel of the Kingdom .

( 3. ) Especially , there 's his Righteousness as a Priest , which consists in the Perfection of his Sacrifice and intire Obedience to the Will of God therein : And , that he might not need to offer Sacrifice for himself too , as the Priests under the Law did , it became him to be Holy , Harmeless , Undefiled , separate from Sinners , Heb . 7.26 , 27. And thereby also to set us a Copy , and leave us an Example of Holiness , 1 Pet . 2.21 , 23.

§ . 4. Now the two former of these , viz. the Righteousness of Christ as King and Prophet , though they are imploi'd for our Benefit and Behoof , yet not in our Behalf : They redound to our Advantage , and so are for us , i.e. for our good ; but not , in our stead . None can , with the least probability , pretend that Christ exercised his Royal or Prophetical Functions in our Room : No ; 't is only what he did as Priest that turns to our account in this respect : And though it was part of the Priest's business to make Intercession , yet the principal was to offer Sacrifice . So that from hence , I may deduce this Argument ( which seems to me very clear , Cogent and Convictive ) viz.

That whatsoever Christ did for us , is reducible to one of his Three Offices ; that he did it either as King , Priest , or Prophet : But he did not obey the Law for us , in either of these Capacities ; his obeying the Law for us did not belong unto him , was not his Work , either as King , Priest or Prophet . Not as King or Prophet ( which I think none will say ) nor as Priest ; for so his business was only to intercede , and offer Sacrifice : Therefore not at all .

Which Argument may be further confirmed by this Observation , That there was no such thing Typified by any thing which the Priests did under the Law ; and in the Epistle to the Hebrews , where the Apostle insists largely on the Priesthood of Christ , he mentions nothing of this Nature . And therefore this is that I find the Scripture laies the whole stress of his Performance for us upon , viz. his Sufferings : All the Places , that speak of what he did for us , relate to his Sufferings , e . g .

§ . 5. 1. That famous Prophecy , Isa . 53. concerning Christ's undertaking for us , has a whole Troop of Expressions , which refer all of them to his Sufferings , as was show'd afore , Ch. 6. § . 2.

2. He has his Name given him upon this account , because He saves his People from their Sins , Mat . 1.21 . which was only by the Sacrifice of Himself , Heb . 9.26 . — Now once in the end of the World has he appeared to put away Sin by the Sacrifice of himself .

3. Where He himself gives us an account of his business in the World , He shows it was , in General , To bring Salvation to the World , John 3.17 . which He does accomplish , partly , by showing us the Way to Salvation , John 4.34 . and 12.49 . and 18.37 . but , Principally , by Suffering for us , John 10.18 . This Commandment ( viz. to lay down my Life , ver . 17. ) I have received of my Father . So He tells us , John 6.51 . that it is his Flesh which he gave ( i.e. what he suffer'd in his humane Nature , was ) for the Life of the World .

4. The Apostles every where insist wholly upon this , when as they tell us , that He was deliver'd for our Offences , Rom. 4.25 . And that God deliver'd him up for us all , ch . 8.32 . that He was made Sin for us , 2 Cor . 5.21 . a Curse for us , Gal. 3.13 . a Ransom for all , 1 Tim . 2.6 . a Propitiation for our Sins , 1 John 2.2 . that He gave himself for our Sins , Gal. 1.4 . that He tasted Death for every Man , Heb . 2.9 . that by his stripes we are healed , 1 Pet . 2.24 . that we have Salvation by his Sufferings , 1 Pet . 1.9 , 11. and are Redeemed by his Blood , ver . 18 , 19. So where this Point is handled largely , viz. Heb . 9. all is laid upon his Blood , ver . 14. his Death , ver . 15. his Sacrifice , ver . 26. and Offering , ver . 28. So again , chap. 10. he shows , his Body ( i.e. his humane Nature ) was given for a Sacrifice and Offering , ver . 5. ( agreeable to what he said of Himself , John 6.51 . aforementioned ) and thereby he did the Will of God , ver . 6 , 9. i . e . did fulfil his whole Pleasure and Design in our Redemption . 't is also , by the Offering of his Body , that we are sanctified , ver . 10. and perfected for ever , ver . 14. He is the great Shepherd of the Sheep , through the Blood of the Everlasting Covenant , chap. 13.20 . and in many other Places . Still all his laid upon his Suffering for us .

§ . 6. 5. Hence we find that all manner of saving Benefits are attributed to his Sufferings as the Purchase thereof .

( 1. ) Redemption , Eph. 1.7 . In whom we have Redemption through his Blood . So Rev. 5.9 . and that , from the Curse of the Law , Gal. 3.13 . From all Iniquity , Tit . 2.14 . And from our vain Conversation , 1 Pet . 1.18 , 19.

( 2. ) Reconciliation , Rom. 5.10 . We were reconciled to God by the Death of his Son . He suffer'd , to bring us to God , 1 Pet . 3.18 . So Col. 1.21 , 22. Eph. 2.16 . And that we might have Peace with God , ver . 17. being made nigh by his Blood , ver . 13.

( 3. ) Sanctification , Eph. 5.25 , 26. He gave himself for his Church to sanctifie and cleanse it , Heb . 10.10 — We are sanctified by the offering of the Body of Jesus once for all . He washed us from our Sins in his own Blood , ( Rev. 1.5 . ) which does cleanse us from all Sin , 1 John 1.7 . And purge our Consciences from dead Works , to serve the Living God , Heb . 9.14 .

( 4. ) Justification , Rom 5.9 . Much more being now justified by his Blood , we shall be saved from Wrath through him .

( 5. ) Remission , Eph. 1.7 . In whom we have Redemption through his Blood , the Forgiveness of Sins . So Col. 1.14 . He appeared to put away Sin by the Sacrifice of himself , Heb . 9.26 .

( 6. ) Boldness of access to God , Heb . 10.19 . Having therefore Brethren , boldness to enter into the holiest , by the Blood of Jesus , — ver. 22. Let us draw near with a true Heart .

( 7. ) Crucifiedness to the World , Gal. 6.14 . God forbid that I should Glory , save in the Cross of our Lord Jesus Christ , by whom the World is Crucified to me , and I unto the World . So as that we are deliver'd from this present evil World , Gal. 1.4 .

( 8. ) Living unto God , 2 Cor . 5.15 . He died for all that they which henceforth live , should not live to themselves but to him that died for them : And Living together with Him , 1 Thes . 5.10 . Who died for us that whether we wake or sleep , we should live together with him .

( 9. ) Deliverance from the Fear of Death , Heb . 2.14 , 15 — That through Death he might deliver them , who through fear of Death were all their Life-time subject to Bondage .

( Lastly . ) Eternal Life , Heb . 9.15 . For this Cause He is the Mediator of the New Testament , that by means of Death for the Redemption of the Transgressions that were under the first Testament , they who are called might receive the Promise of the Eternal Inheritance .

Here you see all desirable Blessings both for this World , and the World to come , are procured and purchas'd for us . But how ? Why , all is by the Death , Blood and Sufferings of Christ ; so that there 's no room for any thing else to intervene .

And in all the Places mention'd in these two last Sections , which speak of what Christ has done for us , there 's neither express mention , nor pregnant Intimation of our being justified by the Active Righteousness of Christ , or his fulfilling the Law of Works in our stead .

§ . 7. Hence then it is evident that not only our Justification , but the whole Work of Redemption is accomplish'd by the Passive Obedience or Sufferings of Christ . This is expresly mention'd every where ; but for his Active Obedience or fulfilling the Law of Works in our stead ( which some contend so eagerly for ) none of them speak of that , nor can I find throughout the whole Scripture any clear , satisfactory Proof of , or warrant of it . And therefore those Places which seem to Favour and Countenance that Opinion , must necessarily be understood in such a Sense as may be consistent with these before-mentioned ; because these are more express and particular , and the other only General , and therefore must be reduced to the Sense of the more plain ; as may appear by a distinct Survey and Consideration of them : And the Places which either are , or may be , produced for that Purpose , are these following .

§ . 8. 1. The first that occurs is , Isa . 45.24 . Surely shall one say , in the Lord have I Righteousness and Strength . God here in the Context , vindicates his Deity in Opposition to the Heathen Idols , and shows that they can do nothing for those that Pray unto them , ver . 20. nor for the Discovery of future Things , ver . 21. but that he can do all , ver . 21. and thereupon invites all from all Quarters to apply to him for Salvation , ver . 22. and assures us by Oath , that even the most Rebellious , first or last , shall acknowledge his Soveraignty , ver . 23. And that many shall readily and freely own their Dependance upon him for all Mercies and Blessings , ver . 24. Surely shall one say ( or , it shall be said , viz. by all the true Seed of Israel , ver . 25. by all true Believers and every one of them ; they shall make this Confession and Acknowledgement , that ) in the Lord , i.e. by the Lord ( as the Hebrew Particle ב and the Greek {αβγδ} is frequently rendred ) and from him — I have Righteousness and Strength , i.e. from him alone I expect them , and not from any Idols or False Gods whatsoever : He it is that is the Author and Bestower of these Blessings upon me . As we have Strength from him , so we have Righteousness ; now as he strengthens us with Strength in our inward Man , so he makes us Righteous by renewing his Image in us , consisting in Righteousness and true Holiness . And thereupon it follows , ver . 25. In the Lord shall all the Seed of Israel be Justified and shall Glory , i.e. thereupon God will own them , by dealing with them as Righteous Persons ; and so giving them Cause to rejoice and Glory in him , i.e. to feel lively transports of Affection , and to exhibite Triumphant Demonstrations of Satisfaction thereupon .

§ . 9. 2. The next I meet with ( for I take 'em in Order as they lye ) is that noted Place , Jer . 23.6 . He shall be called , THE LORD OUR RIGHTEOUSNESS , which is much of the same import with the former . The Words here are very General , The Lord our Righteousness ; without assigning how or in what respect he is so ; and it agreeing very much with the former , it may very fairly admit of the same Interpretation . But I shall consider it a little more strictly . Here are four Verses which treat of Christ ; and I observe that every Passage therein , which has any particular Reference , relates to his Kingly Office , ver . 5. he is expresly called a King ; this Righteous Branch is the true Melchizedeck , both Righteous and a King ; and that not only Titular , but in the actual Possession of his Kingdom . — Behold — a King shall reign ; and he shows how he shall succeed therein , he shall prosper too , — reign and prosper , i.e. reign prosperously , or prosper in his reign , and be successful in all his Undertakings , Psalm 45.4 . And as he is in the actual Possession of his Kingdom , so we find him also in the actual Execution of his Office , — He shall execute Judgment and Justice in the Earth : and therefore that general Phrase in the former part of the Verse , where he is called a righteous Branch , must in Proportion be understood with Relation to his Kingly Off●ce . Again , v. 6. He shows the Effects of his Righteous Government , as to his Church and People , that he bestows Deliverance from Dangers and Enemies , and Safety and Security to them : In his Days Judah shall be saved , and Israel shall dwell safely . And therefore again , that other general Clause in the latter end of this Verse , where it is said , This is his Name , whereby he shall be called , The Lord our Righteousness must be understood in a Sense correspondent to the rest , viz. That he is the Lord , who does execute Judgment and Righteousness for us ; in dealing with us according to his Covenant , vindicating our Cause , taking our Part against those that deal unrighteously and unjustly with us , delivering us out of their Hands , and bringing us into our own Land again , to which the two other Verses , viz. 7th , and 8th , do relate .

But though I take this to be the next and immediate Scope and Tendency of these Words , yet I deny not but that they may ( according to the adorable Plenitude of the Scripture ) have other References , and that Christ may be said to be our Righteousness in other Senses which are agreeable to the Scripture , and the Analogy of Faith : Particularly , as the Author of all that Righteousness and Holiness that is to be found in us ; and so it will agree not only with the foregoing Place , Isa . 45.24 . but also with that Place of the Apostle Paul , 1 Cor . 1.30 . which it seems to have a great Affinity with ; for , He is our Righteousness , and , He is made unto us Righteousness , are much alike . The Words are these , Who of God is made unto us Wisdom , Righteousness , Sanctification and Redemption ] Now , How is he made Righteousness unto us ? Why , doubtless as He is made Wisdom , Sanctification and Redemption . But now , He is not Wise , and Holy , and a Redeemer , or redeemed in our stead ; therefore , neither does it follow from this Place that He is actively righteous in our stead : But the meaning must be , that He is the meritorious , procuring Cause of these Benefits to be bestow'd on us ; of Righteousness , as well as the rest : And also , that He is the Channel , or Means whereby all Blessings are derived and convey'd to us from God , ( and therefore is said to be made unto us by God , Wisdom , &c. ) He is both the Procurer and also the B●stower of these Blessings upon us , viz — Wisdom ] 't is he that reveals the Will and Knowledge of God to us , which makes us wise unto Salvation — Righteousness ] 't is He who by his perfect Obedience has satisfied God's Justice and the demands of the Law for us , and procur'd a new Way of Righteousness , viz. by Faith , — Sanctification ] 't is He who bestows a Principle of Grace and Holiness on us and carries it on . — Redemption ] 't is He who fully delivers us from all Evils , and brings us to perfect Happiness .

§ . 10. 3. Another is Rom. 4.6 . which is Press'd ( for 't is no Volunteer ) to serve in this Cause . The Words are , Even as David describes the blessedness of the Man to whom God imputes Righteousness without Works , i.e. say they , the Righteousness of Christ . But 't is clear , that 't is not meant of any thing in another Person that is imputed for Righteousness , but something in a Man's self , as is evident by the whole Tenour of the Chapter , and particularly by ver . 9. where he tells us expresly , that it was Faith that was reckon'd to Abraham for Righteousness : So that this Righteousness imputed , here spoken of , is a Righteousness inherent in the Person to whom it is imputed ; and is said to be imputed , or graciously accounted for Righteousness , because in strict Justice it is not so , nor according to the Original Law of our Creation , or that Covenant which God made with Man at first .

§ . 11. 4. And so likewise Phil . 3.9 . is of the same import ; ( and therefore I annex it to the former , though out of Order ) for it speaks of the Righteousness of Faith . And be found in him , not having mine own Righteousness which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith . Here Paul disclaims his own Righteousness which is of the Law ( i.e. his Legal Righteousness which he trusted in so much before ) that he might become righteous by , or through the Faith of Christ ( i.e. in Christ ) which is Gospel-righteousness ; and is the Righteousness of God , i.e. the Way of becoming Righteous which is of God's ordaining and appointing . He removes the first , that he may establish the second ( as he speaks in another Case . ) He does not say , Not having mine own Faith , Repentance , Love , Humility , or any such Gospel-righteousness , but , that which is of the Law .

§ . 12. 5. The next is Rom. 5.19 — By the Obedience of one shall many be made righteous . Now that this is to be understood of his Passive Obedience I prove thus ; in that since the Word [ Obedience ] is set down here only in general , without any limitation either to his Active or Passive Obedience ; and since we read elsewhere expresly of his Obedience unto Death ( Phil . 2.8 . ) but we read no where expresly that we are made Righteous by his Active Obedience , therefore the more General must be interpreted by the more Particular , and it must be understood here of his Obedience unto Death , or the Obedience of his Sufferings . So that the Sense of these Words seems to be this , that as by Adam's Sin all his Posterity are brought into a State of Sin , and do derive sinful Natures from him . So by the Merit of Christ's Sufferings , we are brought into such a State , as that many shall be made Righteous . Now his Suffering may very well be called his Obedience , because he was rather Active , than Passive , in them all . Hence he is brought in by the Prophet Isaiah , saying , I gave my Back to the Smiters , and my Cheeks to them that pluckt off the Hair : I hid not my Face from shame and spitting , Isa . 50.6 . And he saith of himself , John . 10.17 , 18 — I lay down my Life , no Man takes it from me ( viz. against my Will ) but I lay it down of my self . And so it is frequently elsewhere , Gal. 1.4 . Who gave himself for our Sins , Phil . 2.7 , 8.

§ . 13. 6. The next is 2 Cor . 5.21 . For he has made him to be Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . Here , ( 1. ) That this cannot be meant of the Righteousness of Christ imputed to us seems evident , because the Apostle here distinguishes between God and Christ , the Righteousness of God is one thing , and being in Christ is another . Whereas , if they were all one , then the Sense would be , that we might be made the Righteousness of Christ in Christ . ( 2. ) Neither can it be understood of that Righteousness which is inherent in God , for this Righteousness of God , is something that is Revealed only by the Gospel , as the Apostle shows , Rom. 1.17 . and whereof the Carnal Jews were ignorant , Rom. 10.3 . Therefore , ( 3. ) It remains that thereby we must understand that Way and Method of becoming Righteous which God has instituted and set up in the Gospel , and that is by Faith in Christ ; as he explains himself , Phil . 3.9 — But that which is through the Faith of Christ , ( i.e. which we attain unto by Faith in Christ ) the Righteousness which is of God by Faith ; where he tells us what the Righteousness of God is , viz. Righteousness by Faith . And to the same purpose he speaks , Rom. 3.21 , 22. As the Righteousness of the Law ( Rom. 2.26 . ) is that Righteousness which the Law appoints , and prescribes , so the Righteousness of God is that Righteousness which he requires .

So then , the Sense of this Place under Consideration , I take to be this , that though Christ was perfectly innocent and free from the least smatch or speck of Sin , yet God treated him as a most criminous Person , that we might become Righteous by that Righteousness which God has establisht in the Covenant of Grace , and which he accepts for Righteousness upon the account of Christ's Sufferings . Christ was accounted a Sinner , and dealt with accordingly ( i.e. punish'd ) by reason of our Sins ; and we Believers are accounted Righteous , and dealt with accordingly ( i.e. Pardon'd and Rewarded ) by reason of Christ's Sufferings . He suffer'd that we Believers might be accounted Righteous .

§ . 14. 7. The last is Heb . 7.22 . where Christ is called a Surety of a better Covenant . Whence some infer that he has paid the Debt of Obedience to the Law for us . For the clearing of this , 't is to be noted , That Interpreters generally assign two Ways , whereby Christ may be said to be a Surety of the Covenant . ( 1. ) By Undertaking for God to us , and becoming his Security , as it were , that He shall make good the Covenant on his Part , and bestow all the Blessings thereof upon us . ( 2. ) By Undertaking for us to God , that we shall perform the Conditions of the Covenant on our Part . The Polonian M●rchants contend earnestly for the former Way alone , wherein they are follow'd by those two great Names , of Grotius and Hammond . Now though some Protestant Interpreters do admit of the former Way or Sense , in conjunction with the latter , and so take in both , yet some do absolutely reject the former , and allow only of the latter : So that this latter is that which they generally stick unto , viz. That Christ is our Surety by Undertaking for us to God , that we shall fulfil the Condition of the Covenant , by yielding that Obedience which is required of us therein . But now further , to this I add a third Way of Christ's Suretiship , and that is , That he has Undertaken , ( 3. ) To discharge that Debt of Suffering , which we did owe to the Law for our Transgression of it . Now take it in which of these several Ways you will , or in all of 'em , yet still there 's nothing of his paying our Debt of Active Obedience , necessarily implied therein . And besides , the Expression is but Figurative , and consequently of obscure and doubtful Interpretation , and must be understood in correspondence to other Places more plain .

Here then in all these Places there 's no plain and express mention of his obeying the Law of Works for us , but only of his Suffering and Dying for us ; and therefore , although I do not condemn the use of the Phrase of Christ's Righteousness being imputed to us ( tho' the Scripture uses it not ) yet I conclude , That 't is only his Passive Righteousness or Obedience that is imputed to us for our Justification , or is reckon'd as ours , inasmuch as the Benefits purchased and procured thereby are all for our Advantage : He has thereby merited the Gift of all sorts of Blessings and Priviledges for us , and among the rest , Justification by Faith .

§ . 15. The result of all that has been said upon this Head , concerning the Concurrence of Christ to our Justification amounts to this :

That the peculiar Interest of Christ in this Work is , by Way of Merit and Purchase . That by the Merit of his Death and Sufferings , he has purchased this Priviledge for us among others , that sincere Faith should be accounted for Righteousness , and that God will account us Righteous if we are possessed thereof . To which I may add , That at the Day of Judgment he shall immediately pronounce the Sentence of Absolution , inasmuch as all Judgment is committed ●o him , John 5.22 . He is made Judge both of Quick and Dead , Acts 10.42 . 2 Tim . 4.1 . and God Judges by him , Rom. 2.16 .

§ . 16. Thirdly , As God the Father and Jesus Christ , so likewise the Holy Ghost concurs to our Justification , 1 Cor . 6.11 . But ye are — justified — by the Spirit of our God : Which , though possibly it may refer principally to the two former Words [ washed , sanctified ] as he is the immediate Worker of these in the Soul , yet it may also be applied to him in respect of Justification also , in as much as he is the immediate Worker of Faith also in us , whereby we are justified . He is the Spirit of Sanctification and Holiness to work all Grace in us , and Faith in Particular .

CHAP. VIII . Of Justification as received by Us .

§ . 1. Who are Justified . § . 2. Upon what Terms . Negatively .

§ . 1. HAving dispatch'd the Consideration of Justification as Bestowed by God , I come now to Treat of it , as receied by Us ; whereby it will appear , what is necessarily required of us , that we may partake of this Benefit .

And here I shall show , ( 1. ) Who they are that are justified . ( 2. ) By what , or upon what Grounds and Terms : In the former the Terms are implied , in the latter , exprest .

I begin with the first , Who they are that are Justified . They are said to be ( as was show'd ) ( 1. ) The Seed of Israel , Isa . 45.24 . ( 2. ) The Doers of the Law , Rom. 2.13 . ( 3. ) Believers , Rom. 3.26 . Whereby it appears , that they that are Justified must be thus qualified .

They must be the spiritual Seed of Abraham , i.e. indued with such a fruitful , efficacious , operative Faith , as his was , Israelites indeed ; such as have the Law of God written in their Hearts , and do thereupon yield sincere Obedience to what God requires .

True , in one Place it 's said , that God justifies the Ungodly , Rom. 4.5 . {αβγδ} , which is the very same Word that is used by the LXX . Exod . 23.7 . where God saith , I will not justifie the Wicked , and therefore these Words [ Ungodly and Wicked ] cannot be taken in the same Sense in both Places . In that place of Exodus it relates to one that is a heinous Transgressor and Guilty of a great Sin , viz. slaying , i.e. Condemning and Punishing the Innocent and Righteous ; such a one God will not justifie while he continues in his Sin unrepented of : And therefore in that Place of Paul , it cannot be understood in sensu composito , that God justifies a Wicked , Ungodly Man while he remains such , i.e. impenitent and unbelieving ; for then these two Places would enterfere and contradict one another , so that it must be taken in some other Sense , and commonly it is understood in sensu diviso , that though he be such a one as was ungodly before , yet when he becomes Godly , then he is justified by God . But I rather take it to be meant of one that is ungodly in a strict Law-sense ; one that is a Transgressor of the Law of Works , and cannot plead Innocence , nor claim Justification upon those Terms : And this Sense suits best with the Context .

§ . 2. But more fully and clearly the Terms are expressed in those Scriptures which show by what we are justified : And this is set down both Negatively and Aff●rmatively .

Negatively , ( 1. ) Not by the Law , Gal. 2.16 . viz. the Law of Moses , Rom. 3.20 . or , the Works of the Law , Gal. 3.16 . Not by Works , implied in those Words , Rom. 4.2 . These belong all to one , and therefore I put them all under the same Head .

And hitherto also do belong those Places , Job 15.14 . What is Man that he should be clean , and he that is born of a Woman that he should be Righteous ? And Chap. 25.4 . How then can Man be justified with God , &c. Psalm 143.2 . In thy sight shall no Man living be justified ; viz. in strict Justice , according to the Law of Works , or by the Works of the Law ; as Paul expounds it , Gal. 2.16 .

( 2. ) Not by knowing nothing by our selves , 1 Cor . 4.4 . I shall speak to 'em both , and first concerning Justification by the Works or Deeds of the Law .

CHAP. IX . Concerning Justification by the Works of the Law .

§ . 1. The Controversie concerning Justification by the Works of the Law Stated and Cleared in sundry Propositions . § . 2. That the Apostle Disputes only against Justification by the Works of the Law , proved . § . 3. This was the Mosaical Law . § . 4. Taken for a Covenant of Works . § . 5. What the Works of this Law were , ( 1. ) Such as are done by our own Strength . § . 6. ( 2. ) Meritorious . § 7. ( 3. ) Perfect . § . 8. The Jews expected Justification by such Works , proved . § . 9. An Inference .

§ . 1. THis Point of Justification by Works was one of the grand Controversies agitated in the Apostle's Time ; which is the Reason he insists so much upon it ; both in divers Chapters in the beginning of the Epistle to the Romans , and also in the Epistle to the Galatians ; And it has been much Canvast of late , and therefore I shall take it into the stricter Consideration , and shall endeavour to lay down the Truth clearly and positively in these ensuing gradual Propositions .

Prop . 1. The Apostle's direct Scope in this Controversie about Justification , is to assert and establish Justification by Faith , as the only Way of Salvation for lapsed Man . This I gather from that place where he laies the Foundation of his Dispute and Discourse upon this subject , viz. Rom. 1.17 . For therein is the Righteousness of God revealed from Faith to Faith . Which Words I Paraphrase thus , It appears that the Gospel is the only powerful Means or efficacious Instrument to bring Men to Salvation , because , That alone discovers that Method and Way which is appointed by God , whereby we may become Righteous in his account , viz. by Faith in Christ , and by the continuance , increase , and exercise thereof : And then , in consequence thereunto , he disproves Justification by the Works of the Law as inconsistent therewith : And the Medium he uses for both is , because all are Sinners ; and therefore on the one Hand , None can be justified by their Works ; but , on the other Hand , They that are Justified must be Justified by Faith , if at all .

Prop . 2. He insists largely upon this Branch of the Dispute against Justification by Works , because it was a received Opinion among the Jews , which they did stifly maintain , That a Man might be justified by the Works of the Law : And it was retain'd by many ( if not the generality ) of them , even after they were Converted to the Faith of Christ ; as appears by that Passage of James and the Elders to Paul , Acts 21.20 . Thou seest Brother , how many thousands there are of Jews which believe , and they are all Zealous of the Law . ( And this will be declared more fully by and by ) yea , and it should seem , that some of the Christian Gentiles also were leaven'd and infected with this Error : For some believing Pharisees taught the Necessity of the Observation of the Law of Moses , Acts 15.5 . viz. by the Gentiles ; for that is the subject of the Discourse , as you may see all along the Chapter : And that is it that Peter expresly argues against , ver . 7 , 11. and James concurs with him , ver . 19 , 20. And it appears also by the Title or Inscription of the Determination of the Synod , ver . 23. The Apostles and Elders , and Brethren , send Greeting , to the Brethren which are of the Gentiles in Antioch , &c. And this Doctrine was entertain'd by some , as is evident by the Apostles Discourse to the Galatians , ch . 1.6 . and 3.1 . Now all this was in Order to Justification , because upon this occasion he enters upon that Argument , ch . 2.16 , &c. Therefore

§ . 2. Prop . 3. When he Disputes against Justification by Works , he means only the Works of the Law , or the Righteousness of the Law ; which is further clear .

( 1. ) By his wary , close , restrictive way of speaking when ever he has occasion to mention it ; confining his Discourse still to the Works of the Law : As Rom. 3.20 . By the Deeds of the Law shall no Flesh living be justified . ver . 28. Therefore we conclude , that a Man is justified by Faith without the Deeds of the Law . ch. 9.32 . Israel — sought it ( Righteousness ) not by Faith , but as it were by the Works of the Law . Gal. 2.16 . Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ , even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law : For by the Works of the Law shall no Flesh be justified . Here 't is three times mention'd expresly in this one Verse . And ch. 3.11 . But that no Man is justified by the Law in the sight of God is evident , for , The Just shall live by Faith . And ch. 5.4 . Christ is become of no Effect unto you , whosoever of you are justified by the Law . So Phil . 3.9 . Not having mine own Righteousness which is of the Law . True , in one place Works are mention'd in general , without this limitation , viz. Rom. 4.2 . For if Abram were justified by Works he has whereof to Glory . But it 's evident that the limitation must necessarily be understood here also , and that these Words must be meant of the same kind of Works which the other express , viz. Works of the Law : For ( 1. ) They are such Works , as , if he had performed , he might have gloried of ; but they are only the Works of the Law which a Man may Glory of , for boasting is excluded only by Faith , ch . 3.27 . ( 2. ) They are such Works as he opposes to Faith , ver . 3. which therefore cannot be Gospel-works ( as I shall show presently ) but must be Legal-Works .

So then , If Paul either knew his own Mind or knew how to express it in Words , we must needs grant and conclude , that he Disputes only against the Works of the Law .

( 2. ) Because they were such Works as did frustrate and evacuate all the Undertakings of Christ , and did wholly undermine all the Design of the Gospel , Rom. 4.14 . For if they which are of the Law be Heirs , then Faith is made void , and the Promise made of none effect . Gal. 5.4 . Christ is become of none effect to you , whosoever of you are justified by the Law ; ye are fallen from Grace . So ch. 2.21 . I do not frustrate the Grace of God ; for if Righteousness come by the Law , Christ is dead in vain .

( 3. ) They are such Works as he opposes every where to Faith ; and also to Grace , as Gal. 5.4 . But he never opposes Faith or Grace , and Gospels-works ; nor sets them at ods one with another ; because Gospel-works suppose Faith or Grace , being the Fruit of Faith , and the Product of Grace , 1 Cor . 15.10 . and therefore don't destroy one another . But that I may further clear this particular from all shadow of Doubt or Difficulty , I shall not only deny what must not be granted , but shall also grant what is not to be denied . And

First , I grant ,

( 1. ) That Faith and Works of the Law are frequently opposed to one another , by the Apostle Paul ; as Rom. 3.28 . and 9.32 . Gal. 2.16 .

( 2. ) That a Pretence or Profession of Faith , or a bare assent to the Truths of the Gospel , and Works , are opposed to one another , by the Apostle James , ch . 2.14 , &c.

Yea further , ( 3. ) I grant , that even Gospel-works are opposed to Grace ( though not to Faith ) both in Point of Election , Rom. 11.5 , 6. There is a remnant according to the Election of Grace : And if by Grace , then it is no more of Works , &c. And in Point of Vocation , 2 Tim . 1.9 . Who hath saved us and called us with an Holy Calling ; not according to our Works , but according to his own Purpose and Grace , which was given us in Jesus Christ before the World began . But here then it is to be consider'd , ( 1. ) That this is not meant of Grace in Us ( as Faith is ) but of Grace in God , i.e. God's Grace and Favour is the only Motive to incline him to choose or call any , and not any thing in themselves ; and therefore , ( 2. ) This Grace is equally opposed to Faith , as to Works or Obedience . For God does no more choose any upon the account of their Faith foreseen , than he does of Works : Neither does he call any , because they have Faith or good Works , or Obedience , or Righteousness , or Holiness , but that they may have ' em . His Favour is antecedent to any good in us . He loves us first ( viz. with a Love of Good-will ) and therefore bestows these Blessings and Priviledges upon us . As he elected us out of meer Grace before all Time , so from the same Grace it is , that in due Time he Effectually Calls , and Converts us , without respect to any thing in our selves , either by way of Motive , or by way of Merit . He does not choose or call us because we are Holy , but that we may be so . But now the Case is otherwise , in reference to those Priviledges which follow upon Vocation : For God Justifies and Glorifies us because we are Holy ; yet not as the meritorious Cause thereof , but only as the Way , Means , Condition , Qualification necessary thereto . Because we are found walking in such a way , and are so and so qualified , therefore God of his free Grace and Mercy does thus Reward us , and bestow these Favours and Priviledges upon us . In the former Case , Holiness is a Fruit or Consequent of Election and Vocation : But here , 't is a necessary Antecedent to Justification and Salvation . And thus Grace in God , and all kind of Gospel-works are opposed , viz. by way of Motive and Merit . Yea ( 3. ) Let it be further consider'd , that the Grace in God and Works in Us be opposed in some respect , and some kind of Works and Grace be absolutely inconsistent , viz. meritorious Works ; and therefore so far as any thing is of such Works , it is not of Grace ; yet Grace in God does not exclude all kind of Works , but in some respects they are Consistent : For Salvation is of Grace , and yet it is of Works also ; as will be fully manifested hereafter , ch . 14. § . 5. Having thus granted what must not be denied , I come to the other Part . And so ,

Secondly , I do absolutely deny , That a True , Gospel , Justifying-Faith and Gospel-Works , are ever opposed one to another ; and do confidently affirm the contrary , that they are never opposed ; because I have examin'd all the Places where either Faith or Works are mention'd , and do not find that they are ever opposed . If any Man shall affirm that they are , let him prove it : For Affirmanti incumbit probatio . And thus , I think , I have abundantly cleared this Particular beyond all Contradiction .

( 4. ) There was no Controversie about any other Works : And therefore he speaks expresly to those that expected to be Justified by the Law , Gal. 5.4 .

By all which Arguments , I think it is undeniably clear , that Paul Disputes only against the Works of the Law .

But yet to make the Matter more plain , I shall inquire into the Nature of that Law to which these Works did relate , and in Obedience whereunto they were performed ; and what these Works were , relating to that Law , and performed in Obedience to it , which were insisted upon , and pleaded as the Matter of Justification . Concerning which I shall add these other Propositions .

§ . 3. Prop . 4. This Law was the whole Body of the Mosaical Law , consisting of Precepts , Moral , Ceremonial and Judicial .

The Word [ Law ] is diversly used , I shall not enquire into all the Senses of it in Scripture , but only how the Apostle Paul uses it , because this Phrase that we have under Consideration is his . Now I find that in his Writings .

( 1. ) 't is sometimes taken for the whole written Law , deliver'd to the Jews in Opposition to the Law of Nature written in the Heart ; as Rom. 2.12 . As many as have sinn'd without Law , shall perish without Law . And these are said , ver . 14. to be the Gentiles which have not the Law , viz. deliver'd to them in Writing , as the Jews had . So 1 Cor . 9.21 . To them that are without Law , as without Law . And thus it signifies largely any Writings of the Old Testament ; any Declaration or Revelation of the Will of God concerning our Duty , not only by Moses , but by any of the Prophets , or Persons Divinely inspired . And so 't is taken , 1 Cor . 14.21 . In the Law 't is written , &c. which Words yet are quoted out of Isa . 28.11 .

( 2. ) 't is frequently taken for the Moral Law . As when he saith , Rom. 7.12 . The Law is Holy ; which therefore Faith does not make void , but establish , ch . 3.31 . according to that of Christ , Mat . 5.17 . Think not that I am come to destroy the Law or the Prophets : I came not to destroy , but to fulfil . And Luke 16.17 . It is easier for Heaven and Earth to pass , then for one Tittle of the Law to fail .

Yea , 't is taken for the spiritual Sense of this Law applied to the Soul . As where he saith , Rom. 7.9 . I was alive once without the Law , He was not without the Letter of the Law , but the Spirit of the Law . But

( 3. ) Commonly 't is used indefinitely for the whole Body of the Law , as given by Moses to the Jews , backed and establisht by Promises and Threatnings . Hence he expresly calls it , The Law of Moses , Acts 13.39 . And Moses's Law , Heb . 10.28 . And therefore he mentions it in such general Terms , without Distinction or Limitation of it to one Part more than another . And thus 't is to be taken in those Places , where he speaks of the Works or Deeds of the Law . He does not particularize in the Works either of the Moral , Ceremonial or Judicial Law , but what ever Works they were , relating to any Branch of the Law given by Moses , they could not justifie .

§ . 4. Prop . 5. This Law was look'd upon by the carnal Jews as a Covenant of Works ; i.e. such a Law as by Obedience whereunto they might be justified and saved . This appears by that Question of the Young Man to Christ , Mat . 19.16 . What good thing shall I do , that I may inherit Eternal Life ? Yea those Expressions of the Apostle , where he does depreciate and disparage the Law , as when he calls it a Ministration of Death , 2 Cor . 3.7 . And of Condemnation , ver . 9. when he saith , It made nothing Perfect , Heb . 6.19 . That it was weak , Rom. 8.3 . That we are not under the Law . Rom. 6.14 . But Dead to it , ch . 7.3 . and deliver'd from it , ver . 6. These Expressions , I say , must relate to some such Notion of the Law as this ; which therefore he calls expresly the Law of Works , ( i.e. that Law which requires Works as the Condition of Life and Salvation ) and opposes to the Law of Faith , Rom. 3.27 . And so 't is evident , that it was deliver'd , dispensed , administred and carried on under the Form of a Covenant of Works ( though ●aken in a large Sense , it included in it 's Loins the Covenant of Grace also . ) And hence it is opposed to the Promise , Gal. 3.17 . To the Law of Faith , i.e. the Gospel , Rom. 3.27 , 28. to Christ , Gal. 2.16 . and 5.4 . And thus it Works Wrath , Rom. 4.15 . i . e . reveals God's Wrath against Transgressors , and is the means that God makes use of to imprint upon the Soul a lively Sense of his Displeasure against Sin , and of the Punishment due to us for it . So as to cause trouble , perplexity and uneasiness of Spirit by Reason thereof .

§ . 5. Prop . 6. The Works or Deeds of this Law , i.e. performed in Obedience thereto , are such as are done by our own Strength , i.e. by the strength of Nature or common Assistance without special Grace : Such as Adam performed in the State of Innocency : Hence called their own Righteousness , Rom. 10.3 . For this was the Nature of legal Works , Righteousness or Obedience : For the Law ( as such ) gave no Grace ( or strength to obey it ; ) That , came by Christ , John 1.17 . The Law is only the Rule according to which a Man ought to walk , not any Principle inabling him to walk ; and therefore it is said to have weakness and unprofitableness in it , Heb . 7.18 . Hence

Prop . 7. They were such Works as did admit of Boasting , Rom. 3.27 . Eph. 2.9 . And whereof they might Glory , Rom. 4.2 . For what we do of our selves , without the help of another , we may thank our selves for , and boast of ; as is implied in that of the Apostle , Eph. 2.8 . Not of your selves , 't is the Gift of God : Not of Works , least any Man should boast . Implying , that such Works as are of our selves , and are not the Gift of God ( i.e. not performed by any special Grace or supernatural Assistance ; for otherwise , all natural Abilities are the Gift of God ) are such Works whereof a Man may boast . ( Whence it follows on the other Hand , That whatsoever is the Gift of God in such a Way , is not of our selves , in the Apostle's Sense , and does not admit of boasting . ) Whereas all Gospel-works , being done by the Grace of God , 1 Cor . 15.10 . And by the Strength of Christ , Phil . 4.13 . do therefore exclude Boasting , Rom. 3.27 .

And hence it follows , That ,

§ . 6. Prop . 8. These Works are meritorious . Thus much is implied in that Description of Legal Works , Rom. 10.5 . The Man that does them shall live by them , i.e. he shall obtain Life as the due Reward of such Works .

That there is such a Thing as Merit , and ( at least a supposed and imaginary Possibility of it ) the Apostle takes for granted , and therefore must not be denied : All the Question is , Wherein it does consist : And this I think will best be discovered by the Apostle's Expressions concerning it . 't is such Obedience to which the Reward is reckon'd of Debt , Rom. 4.4 . And such as admits of boasting , ch . 3.27 . Now the Reward belongs of Debt only to such Works as are done by our own Strength , and which are not of Grace ( for Grace destroys Merit : ) These kind of Works only do admit of Boasting ( for that is excluded also by the Law of Faith , or Grace only , Rom. 3.27 . )

And it follows further , That

§ . 7. Prop . 9. These Works are perfect and unsinning Works : For , since the Law requires such ; and Promises the Reward only to such , therefore the least {αβγδ} or failure Causes a forfeiture of the Reward ; so that they who expect the Reward upon the imaginary Merit of their Works , must also fancy 'em to be perfect .

Such then was the Occasion and Subject of the Apostle's Dispute ; such was the state of the Question ; These were the Persons , this the Law , these the Works that he argues against .

Now therefore for a close of this Point , I add , That

§ . 8. Prop . 10. The Jews ( many of them ) did conceit and fancy that they could yield perfect Obedience to this Law and perform these Duties , so as to need no Pardon , and so expected Justification and Salvation thereby . This appears ,

( 1. ) By the Testimony of our Saviour Christ concerning them , Luke 16.1 . Ye are they which justifie your selves before Men , i.e. plead your own Innocency , and acquit your selves from any breach of the Law . And , by that Scheme which he gives of your Self-Justitiaries , who trusted in themselves that they were Righteous ; and of a true Penitent , Luke 18.9 , &c. where he represents the former insisting upon his Conformity to the Law , without acknowledging any Transgression ; and the latter only as owning himself a Sinner and standing in need of Pardon .

( 2. ) By what the Apostle Paul expresly affirms of them , viz. That they sought Righteousness by the Works of the Law , Rom. 9.32 . And went about to establish their own Righteousness , ch . 10.3 . And that they made account to be Justified by the Law , Gal. 5.4 .

( 3. ) By their own Opinion of , and Expressions concerning themselves . The Ruler tells Christ , upon his rehearsal of the Commandments , All these have I kept from my Youth up , Luke 18.21 . So Paul tells us , that he look'd upon himself as alive once , i.e. during his Pharisaism , he thought that he was upon good Terms with God , and in a good Case as to Life and Salvation , Rom. 7.9 . And that , touching the Righteousness of the Law , he was blameless , Phil . 3.9 .

And it may further be rendred the more probable , and credible , that they might think so by these two Considerations .

( 1. ) That they shut up the Precepts of the Moral Law within a very narrow Compass , and put a very limited Sense upon them : As our Saviour shows , Mat . 5. So that it was not a Work of any great difficulty to observe them in that manner .

( 2. ) That the Sacrifices and Rites of Expiation , were chiefly for Ceremonial Sins , and for those involuntary Pollutions ; as uncleanness by the touch of a dead Body , by any Flux , or the like . And if they did happen at any Time to transgress any Moral Command , and so to become guilty of any Moral Offence , yet they thought it fully expiated by Offering the Sacrifice prescribed by the Law , as appears by the Apostle's Discourse concerning the invalidity of Legal Sacrifices , Heb . 9. and 10.

And thus I 've dispatch'd the Consideration of those Places which deny Justification to be by the Works of the Law .

§ . 9. There 's one Place yet behind , under this Branch of Negatives , viz. 1 Cor . 4.4 . For I know nothing by my self , yet am I not hereby justified ; but he that Judges me is the Lord . This contains nothing of Difficulty or Controversie , and therefore I shall quickly dismiss it .

The Sense lies open to view : He shows that he was not to stand or fall at the Tribunal of Man's Judgment , neither of others , ver . 3. nor of himself , ver . 3. I Judge not my own self , viz. finally , infallibly , definitively , ver . 4. For I know nothing by my self : i.e. Though I am not conscious to my self of any unfaithfulness or neglect in the discharge of my Ministy , but have been diligent in doing my Duty in all respects — Yet am I not thereby Justified , viz. in God's sight : My own Opinion or Sentence of my self is not sufficient to make me Innocent and Righteous , and give me a full discharge from all Crimes , But he that Judges me is the Lord : q. d . I must abide by his Sentence , who can both discern the Sincerity of the Heart , which Man cannot , and can also spy out those failings and flaws in us , which we cannot discover in our selves , Psalm 19.12 . as it follows , ver . 5. Who both will bring to Light , the hidden things of Darkness , and will make manifest the Counsels of the Hearts ( i.e. Men's Purposes and Ends in what they do , which now are hidden ) and then shall every Man ( viz. who is faithful , sincere and praise-worthy ) have Praise ( i.e. both Commendation and Reward ) of God .

So that this is only to show , That we are not to be our own Judges .

§ . 10. And hence also ( as well as from the former Point , concerning the Righteousness of Christ ) I infer , That we are not justified by the Active Righteousness of Christ , or his Obedience to the Law of Works , imputed to us ; for then a Man would be justified by the Law , and by the Deeds or Works thereof , as much to be reckon'd his own , as if they were done personally by himself ( for that is their Sense of Imputation ) then we are Justified by the Law , or Covenant of Works ; in a Legal , and in an Evangelical Way : For then the Law is fully satisfied by Christ our Surety , and we stand recti in curiâ , and the Law has nothing to say to us , or Charge us withal ; as if a Surety in a Bond pay the full Debt , the Creditor has no Action against the principal Debtor , and there 's no Favour at all show'd him in the Discharge .

I shall endeavour to make this yet more Plain by these ensuing Propositions , which contain a kind of Scheme of Justification .

Prop . 1. Justification supposes a Charge , Rom. 8.33 . Who shall lay any thing to the Charge of God's Elect ? It is God that Justifies . For where no Charge lies against a Man , or at least is not brought against him , there 's no need of Justification .

Prop . 2. A Charge can be brought against a Man only for the Transgression ( either Real or Pretended ) of some Law . A Charge or Indictment must always be grounded upon some Law , supposed to be transgress'd .

Prop . 3. In this Case of Justification we are speaking of , there 's a twofold Law we may be charged with the Breach of ; ( as the Apostle makes the Distinction for us , Rom. 3.27 . ) The Law of Works , and the Law of Faith .

The former is the Moral Law , which all Mankind is oblig'd to observe by Vertue of their Creation , and from which they can never be Discharg'd .

The other is the Positive Law of the Gospel ; which obliges all to whom it is reveal'd , for their own sakes . As a drowning Person is oblig'd by the Law of Self-preservation , and as he 'd save his Life , to lay hold upon a Cord thrown out to him ; or to come into a Boat , sent to save him from drowning .

Now a Man may be charg'd with Breach of both these Laws .

( 1. ) With the Breach of the Moral Law : And here all Mankind must plead Guilty : For all are Sinners , and so liable to the Curse , and Condemnation of this Law , Gal. 3.10 . And from the Sentence of this Law ; from this Curse and Condemnation , there 's no Way to be Justified , but by Faith in Christ and his Righteousness . And this is the Justification that Paul maintains and establishes in his Epistles to the Romans and Galatians . And hereupon all our Transgressions of this Law are pardon'd , and we are acquitted from Condemnation , and obtain Right and Title to the Everlasting Inheritance .

( 2. ) A Man may also be charged with the Transgression or neglect of the Positive Law of the Gospel ( call'd a Law , Isa . 2.3 . ( see Pool there ) and ch. 51.4 . ) the Law of Faith , viz. That he is not a true Believer , whatever Profession he makes of his Faith : Or , that he is but an Hypocrite . Thus was Job charged , both by the Devil and his three Friends : and Conscience does likewise frequently Charge this upon a Man . How common is it for a Man's own Spirit or Conscience to charge him with Hypocrisie ? Now to Justifie , or Acquit , or Discharge himself from this Charge , a Man must prove himself to be a true Believer , and that he is no Hypocrite , but sincere in his Profession . He must be able to make out his Sincerity . And this is a quite different thing from being charged with the Transgression of the Moral Law : As we see plainly in the Case of Job . Job confesses himself to be a Sinner , or Transgressor of the Moral Law , and will by no means justifie himself in that Respect , ch . 9.2 , 3. and 14.4 . but yet he stifly denies himself to be a Hypocrite or Unbeliever , but stands upon his Justification . And how does he wipe off this Charge ? Why , by insisting upon his Integrity , or Uprightness and Freedom from any wilful Transgression of the Law : By showing the Tenor of his Life and Conversation , both as a Magistrate , that he did impartially administer Judgment and Justice , ch . 29.12 , 17. and also in his private Capacity ; that he was free from Uncleanness , Oppression , Uncharitableness , Idolatry , Malice , &c. ch. 31. see ch . 3. § . 1 , 3. And some make this to be the Justification that James speaks of : Justification by Works .

Concerning which two sorts of Justification , observe .

1. The former is the Principal and Primary ; the latter only in consequence of the former . For by the former we are freed from Condemnation , which is the great Mercy that we stand most in need of , and is of absolute Necessity to our Eternal Welfare : Whereas the latter conduces only to our present Comfort , and we may be in a safe Condition without it .

2. The former is by something without us , viz. The Righteousness of Christ ●pprehended by Faith ; the latter , by something within us , our own inherent Righteousness . Both together make up Gospel-righteousness . The former , the Principal , the latter , Subordinate .

3. The former is God's Act : It is he that justifies us from the Condemnation of the Law : The latter is our own Act , whereby we prove our Claim to the former . For God certainly knows , whether we are sincere Believers or no , and therefore will not charge us with Hypocrisie , if we be not guilty of it ; and so there 's no occasion for us to justifie our selves in this respect from his Charge : But if either the Devil , or Men , or our own Consciences charge us with Hypocrisie , then we must evidence the Sincerity of our Faith by our Works .

4. The former includes Pardon , the latter not . For either a Man is a Believer , or an Unbeliever ; a Hypocrite or sincere ; either he is charged truly or wrongfully . If truly , then he is Condemned both by Law and Gospel , Mark 16.16 . If wrongfully , there 's no need of Pardon , but only of declaring him to be that which upon Trial he is found to be , viz. not Guilty of that Charge . But the former Justification does necessarily include Pardon , because the Charge is true , and every Man is a Transgressor , and therefore stands in need of Pardon . Hence it follows

5. That Pardon is a distinct thing from Justification . For ( 1 ) There may be both Pardon ( i.e. acquittal from Punishment ) without Justification : As Psalm 78.38 . He being full of Compassion , forgave their Iniquity , and destroy'd them not ( his not destroying was forgiving ) but there was no Justification , or counting 'em Righteous : For it 's said , ver . 37. Their Heart was not right with him , neither were they stedfast in his Covenant . And also there may be Justificaton , where there 's no need of Pardon , and consequently no Pardon : As when a Man is charged wrongfully with a Crime ; which was Job's Case . So when Wisdom is said to be justified of her Children , Mat . 11.19 . ( 2. ) Justification in the most proper Sense , is an acquitting from Guilt , or from a Crime whereof a Person is Accused , or wherewith he is Charged : So in our common Language to justifie one's self , or another , is to show him not Guilty of such a Fact , or Fault . Whereas Pardon does most properly respect Punishment , and is a discharge from that . And this also is the common Apprehension of every one in the use of that Phrase , Pardon me , i.e. don't Punish me . And when a Malefactor has gotten his Pardon , he is thereby freed from Punishment .

CHAP. X. Concerning Justification by the Knowledge of Christ and by our Words .

§ . 1. Isa . 53.11 . open'd . § . 2. And Mat . 12.37 .

§ . 1. I Come now to those Scriptures , wherein it is Positively affirmed , what are the Terms upon which we are Justified ; which I shall lay before you in that Order wherein they lie in Scripture .

First , We are said to be justified by the Knowledge of Christ , Isa . 53.11 . By his Knowledge ( or , the Knowledge of him , viz. Christ ) shall my Righteous Servant justifie many .

Knowledge is the first-born of the Soul in this business , as light was the first thing in the Creation ; ( and therefore it fitly falls out here to be handled in the first Place ) 't is the primum mobile , which sets all the Wheels of the Soul a work : 't is the first round of the Ladder whereby we ascend up to Heaven , John 4.10 . Psalm 119.33 . By eating of the Tree of Knowledge , we shall come to feed upon the Tree of Life , John 17.3 . 2 Pet . 1.3 . Hereby we come to escape the Pollutions of the World , 2 Pet . 2.20 . As on the contrary , the lack of Knowledge is destructive , Hos . 4.6 . And mischievous , Prov. 19.2 . That the Soul be without Knowledge is not good , i.e. 't is very bad and hurtful .

Hence Paul magnifies this kind of Knowledge , yea and glorifies it too , putting a Glory upon and about it , placing an Excellency in it , and counting all things but Dung , or Dogs-meat ( {αβγδ} , q . {αβγδ} ; not proper Food for a reasonable Soul ) in Comparison of it , Phil . 3.8 , 10. And therefore desires no other sustenance , as I may call it , to refresh himself withal , 1 Cor . 2.2 . And those Pastors which are after God's own Heart do feed their People with it , Jer . 3.15 .

But now all these Elogies don't belong to the bare Knowledge of Christ ( for the Divels both know and acknowledge him , Mark 1.24 , 34. Luke 4.34 , 41. ) but as it makes an Impression on the Heart , and as it connotes and includes such a Disposition , such Affections , and such a Conversation as may comport therewith , and correspond thereto , ( according to that known Rule , Verba sensus , &c. ) And therefore , in particular , 't is to be taken here for Faith ( and so most Interpreters understand it ; ) because the Knowledge of God is the first and radical Act of Faith , and is the ground of Trust and Confidence in him , Rom. 10.14 , 17. 1 John 5.20 . And thus we know 't is usual in Scripture to put one Grace for another , or for all others , upon the account of that intimate Connection and inseparable Union that is between them , at least in the Root and Habit : And then the Sense of the Place under Consideration will be this , that all they are justified by Christ who are endued with true , living Faith ; and so it will come into further Consideration under that Head , of Justification by Faith .

§ . 2. Secondly , We are said to be justified by our Words , Mat . 12.37 . For by thy Words thou shalt be justified , and by thy Words thou shalt be condemned . Here I observe , ( 1. ) That this must needs be meant of Justification before God , for it follows immediately upon the mention of giving account at the Day of Judgment , ver . 36. And therefore , ( 2. ) This is the most formal , solemn Act of Justification , which is here related unto , viz. the Sentence of Absolution , which shall pass in the Face of Angels and Men at the grand Assizes of the last Day , to be held for all the World by the Judge both of Quick and Dead , Angels and Men . ( 3. ) That we are expresly said here to be justified by our Words , as else where , by Faith , or Works ; And therefore ( 4. ) Not only our Faith , but our Words have an influence upon our Justification ; they are taken into Consideration as well as , and do concur together with our Faith and Works to our final Justification at that Day . As God does now account us Righteous or Wicked according as our Words are either agreeable or disagreeable to the Rule of his Law , so will he then pass Sentence upon us , and pronounce us to be such . He 'll then execute Judgment upon all , and convince all that are ungodly — of all their hard Speeches which ungodly Sinners have spoken against him , Jude 15. These Jews to whom Christ spake , thought perhaps , that Words were free ( for so some of their Ancestors did , Psalm 12.4 . ) and that if their Heart and Life were but good , they need take no great Care of their Words ; but Christ shows the Vanity of such a Perswasion , and tells them that Words will be brought into the reckoning at the Day of Judgment : And to this agrees that of Paul , Rom. 10.10 . With the Mouth Confession is made unto Salvation ; So then , the meaning of the Place is , That God will pronounce us Righteous at the last Day , if our Words have not been Idle and Vain ( ver. 36. ) but such as did tend to his Glory ( Col. 3.17 . ) and the good of others , Eph. 4.29 .

CHAP. XI . Concerning Justification by Faith .

§ . 1. Of Justification by Faith § . 2. Divers Acceptations of the Word . § . 3. To what it is opposed . § . 4. Set out by several Expressions . § . 5. the Acts or Fruits of it .

§ . 1. THirdly , We are said to be justified by and through Faith , Rom. 3.21 . Therefore we conclude , that a Man is justified by Faith without the Deeds of the Law . And ver . 30. Seeing it is one God which shall justifie the Circumcision by Faith , and the Uncircumcision through Faith . And ch. 5.1 . Being justified by Faith , we have Peace with God : Called the Faith of Christ . Gal. 2.16 . Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ . — And ch . 3.8 . The Scripture foreseeing that God would justifie the Heathen through Faith — And ver. 24. The Law was our School-master to bring us to Christ , that we might be justified by Faith . In which Places , though there is a little difference in the Particles [ by ] and [ through ] and so likewise in the Original {αβγδ} and {αβγδ} , yet they are translated promiscuously , either [ by ] or [ through : ] For {αβγδ} is translated both [ by ] Rom. 3.20 . and [ through ] Gal. 3.8 . And so {αβγδ} is translated [ through ] Rom. 3.24 . And [ by ] Gal. 2.16 . So that the Sense seems to be the same whether it be [ by ] or [ through . ]

And now I am arrived at a Point , wherein there is much matter of Debate and Controversie ( as there is also in the next following ) and therefore I must proceed the more cautiously , closely , clearly and fully . And here I shall show , both what that Faith is which Justifies : And how , or in what respect and capacity it Justifies . And that I may lay a sure , solid and substantial Foundation . I shall retrieve and make use of , the same Method I did at first , viz. to show the Scripture-use of the Word : Only , because I would not trouble my Reader or Self with Impertinencies , I shall not make a full recital and perfect enumeration of all Places where 't is used , but only of such as are some Way or other pertinent to my present Purpose and Design . And here

§ . 2. First , I observe , That the Word [ Faith ] has divers Acceptations ; I shall mention only such as concern the Matter in Hand , and tend to the clearing of it .

( 1. ) 't is sometimes taken largely and comprehensively for the whole of Religion , and including all other Duties incumbent upon us in our Way to Heaven ; as , when nothing else is required in order to Salvation , but this is made the only requisite to qualifie us for Happiness , and bring us to the Enjoyment of it . Thus 't is taken , Acts 16.31 . John 3.15 , 18 , 36. and 5.24 . and 6.35 , 40 , 47. and 7.38 . and 11.25 , 26. Mark 16.16 . So 1 Thes . 3.10 . — Might perfect what is lacking in your Faith . Which doubtless includes edification in Holiness , as well as in Knowledge . And it seems to be taken directly for Practise , 2 Cor . 13.5 . Examine your selves , whether you be in the Faith : Which can't be meant of their Knowledge and Profession ( for that was evident enough ) but whether their Practise were answerable ; whether they did live in the Practise of those Truths they did profess . Hence the Saints or People of God are called ●elievers ( the Denomination being taken from the more notable and remarkable Act or Branch of Christian Religion ) Acts 5.14 . and many other Places : As on the contrary , an Infidel or Unbeliever is one that disowns the Christian Religion . And so it must be taken , 1 John 5.1 . Whosoever believes that Jesus is the Christ , is born of God . And ver . 5. But most eminently and uncontrolably , where the Apostle ascribes all those notable exploits to Faith , which he mentions , Heb . 11. And so it seems to be taken in many other Places , which I could produce . But then .

( 2. ) It 's taken in a more particular restrained Sense .

( 1. ) For a Knowledge , belief of , or assent unto , the Truth ; as John 2.23 . Many believed in his Name , when they saw the Miracles which he did . Rom. 12.3 . According as God has given to every Man the measure of Faith . So 1 Cor . 2.5 . 2 Cor 4.13 . James 2.4 . and plainly , ver . 18. Thou hast Faith , and I have Works ; show me thy Faith without thy Works , &c. As on the other side , Knowledge is often put for Faith , as Isa . 53.11 . Jer . 24.7 . I 'll give them a Heart to know me , that I am the Lord , and they shall be my People . And ch. 31.34 . They shall all know me , &c.

This now is Historical Faith ; and may be either without Profession ; as in those Rulers , John . 12.42 . Among the Rulers many believed on him , but because of the ●harisees they did not confess him . And of th●s sort is the Faith of the Devils , James 2.19 . This does not denominate a Person to be a Believer : Or , it may be with Profession , as James 2.17 , 24. And such was the Faith of Simon Magus , He believed , and was baptized , Acts 8.13 . Yet his Heart was not ri●ht , ver . 21. But he was still in the Gall of Bitterness , ver . 23.

And if this Belief of the Truth last but for a while , it is called , A Temporary Faith ; mention'd , Luke 8.13 . Which for a while believed , and in Time of Temptation fell away .

( 2 ) It 's taken for Trust and dependance upon God , 2 Ch●on . 20.20 . Believe in the Lord , so shall you be establisht ; believe his Prophets , so shall you prosper . Where you may observe the Difference , between [ believe ] and [ believe in ] we must only believe the Messengers of God not believe in them ; therefore to [ believe in ] is more than barely to [ believe ] viz. to trust in . So Mark 4.40 . Why are ye so fearful ? How is it that you have no Faith ? And ch. 11 , 22 , 23. Have Faith in God . For whosoever shall say to this Mountain . &c. 2 Tim . 1.12 . I know whom I have believed ( Margin , trusted ) and I am perswaded , &c.

( 3. ) For Confidence in God and his Promises , James 1.6 . Let him ask in Faith , nothing wavering . And ch. 5.15 . The Prayer of Faith shall save the Sick . Hence 't is opposed to fearfulness , Mark 4.40 . As in that Place of James , to wavering .

( 4. ) For Obedience . Hence , that Word which is rendred [ believed ] in the Text , is rendred [ ob●yed ] in the Margin , Acts 5.36 . Rom. 11.30 , 31. And on the contrary , {αβγδ} is rendred [ Disobedience ] as well as [ Unbelief ] as Eph. 2.2 . and ch . 5.6 . Children of Disobedience , Marg . Unbelief . And Col. 3.6 . Heb . 4.11 . Unbelief , Marg . [ Disobedience ] and {αβγδ} is frequently , if not constantly rendred [ disobedient . ]

§ . 3. Secondly , I observe , That it is opposed to , fearfulness , Mark 4.40 . And so it implies Confidence : To Wavering , James 1.16 . And so it implies stedfastness and firm Dependance : To , drawing back , Heb . 10.38 . And so it implies Perseverance to the Law , or Works or Deeds of the Law , Rom. 3.28 . and ch . 9.32 . Gal. 2.16 . and ch . 3.11 , 12. Phil . 3.9 .

§ . 4. Thirdly , I observe , That Faith or Believing in Christ is represented to us by several Expressions , which set forth the Nature of it .

( 1. ) 't is set out by Knowledge , Isa . 53.11 . John 17.3 . because that is necessarily required in the first Place , as was show'd afore .

( 2. ) By coming to him , John 7.37 , 38. And in many other Places : By which is meant a seeking and making Application to him out of a hearty sincere desire to partake of the Graces of his Spirit , ( ver . 39. ) And all other Benefits and Priviledges which he has purchas'd for us , Isa . 55.1 .

( 3. ) 't is called Hearing him , Mat . 17.5 . Because Faith is wrought by Hearing , Rom. 10.17 . And therefore they are join'd together , Acts 15.7 . That the Gentiles by my Mouth should hear and believe .

( 4. ) Receiving him , J●hn 1.12 . i . e . giving our Consent to his Terms of Grace , that He may become ours and we his ; embracing and entertaining Him as our Mediator , i.e. King , Priest and Prophet .

( 5. ) Trusting in him , Mat . 12.21 . In his Name shall the Gentiles trust . And hence Believers are called such as Trust in God , Psalm 18.30 . and 34.22 . and elsewhere . And to the same purpose , it 's called Looking unto God , Isa . 45.22 . i . e . waiting and depending upon him , and putting Confidence in him ; wherewith it is join'd , Micah 7.5 . Trust not in a Friend ; put not Confidence in a Guide .

( 6. ) Taking his Yoke , Mat . 11.29 . i . e . submitting to his Laws as our King , and yielding willing and ready Obedience thereto , called also upon the same account , Kissing the Son , Psalm 2.12 .

There are others also which might be named , as eating his Flesh , &c. but these may suffice .

§ . 5. Fourthly , I find that there 's mention made of divers Acts , Works or Fruits of Faith , which are like the Soul to the Body to enliven it ( James 2.26 . ) and perfect it , ( ver . 22. ) and without which therefore , it 's but imperfect and dead , ver . 17.20 , 26.

By it we Live , Hab . 2.4 . Stand , Rom. 11.20 . 2 Cor . 1.24 . Are Comforted , Rom. 1.12 . Established , Col. 2.7 . Saved , Eph. 2.8 . It Pu●ifies , Acts 15.9 . Sanctifies , ch . 26.18 . Gives boldness and access with Confidence , Eph. 3.12 .

Abel's Sacrifice , Heb . 11.4 . Noah's Obedience in building the Ark , ver 7. Abraham's Obedience in following God into a strange Country , ver . 8. And sojourning there , ver . 9. Sarah's Conceiving Isaac , ver . 11. Abraham's Obedience in Offering him up , ver . 17. Isaac's and Jacob's Blessing their Children , ver . 19 , 20. Joseph's mentioning the departure of the Israelites out of Egypt , ver . 22. The hiding of Moses by his Parents , ver . 23. Moses's refusing to be called the Son of Pharaoh's Daughter ; and choosing to suffer Affliction with the People of God , ver . 24 , 25. Forsaking Egypt , ver . 27. Keeping The Passover , ver . 28. Passing through the Red-Sea , ver . 29. Rahab's Preservation , ver . 31. Were all Acts and Fruits of Faith : And many other things reckon'd up , ver . 33 — 38.

Having thus prepar'd and levell'd my Way by these Remarks , I shall pass on more freely without Interruption in opening the Nature of it .

CHAP. XII . Concerning the Nature of Justifying Faith .

§ . 1. Justifying Faith is not a bare Assent . § . 2. Nor a bare Affiance . § . 3. But it includes , ( 1. ) Knowledge . § . 4 Of several Things . § . 5. ( 2. ) Consent . § . 6. ( 3. ) Affiance . § . 7. ( 4. ) Obedience . § . 8. An Inference .

§ . 1. THat we are Justified by Faith hath the concurrent Vote and Suffrage of all Parties , with a Nemine Contradicente : All the Question is , What the Nature of that Faith is that does Justifie ? Whether it be a bare Trusting in Christ for Pardon and Reconciliation , as some affirm ; or whether it be such a Faith as includes Gospel-Obedience in it . For the clearing of which I shall advance by Degrees in these ensuing Propositions both Negative and Affirmative .

1. Negatively . Prop . 1. Justifying Faith is not a bare Assent of the Judgment or Understanding to the Truth of Divine Revelation . This indeed must be given , but this is not all . 't is not a-meer believing , crediting or being convinced and perswaded of the Truth of the Gospel , that is sufficient to Justification . Justifying Faith is never taken in this Sense in Scripture . For , this is that Faith which the Apostle James expresly and directly Disputes against , ch . 2.14 — No : True Faith is an Act of the Heart , as well as the Head , Rom. 10.10 . With the Heart Man believes to Righteousness .

§ . 2. Prop . 2. Justifying Faith is not a bare Affiance or Trusting in Christ as a Priest for Pardon and Reconciliation . This also is required as a Part or Branch of Justifying Faith ( as will appear by and by : ) But this is not required only , nor in the first Place . For ,

( 1. ) Trusting in Christ is no where made the immediate Duty of Sinners : But , Feeling the Weight and Burden of Sin , Mat . 11.29 . So as to be Sick of it , ch . 9.12 . Being Poor in Spirit , and Hungring and Thirsting after Righteousness , Mat . 5.3 , 6. and the like . There must be a previous Receiving of Christ , or consenting to his Terms and submitting to his Yoke , before He give Rest : There must be a turning from Sin unto God ; a renouncing our league and friendship with Sin , i e . Repenting of Sin , before Pardon can be obtaind , or before we ought to trust in Christ for Pardon , because this is the Way wherein we are commanded to seek Pardon .

Men may feel and smart under the Evil of Sin in the Punishment of it , and thereupon be very desirous of Pardon , and may seriously ( so as to believe themselves ) and solemnly profess to depend upon Christ alone for Pardon and Salvation ( and 't is very frequent to meet with such Professions in Persons while the Hand of God lies heavy upon them ) and yet their Hearts be unchanged and unrenewed . Convinced Sinners may and will go thus far , though their Conviction never proceed to a thorow Conversion , and therefore this cannot suffice to Justification .

( 2. ) This Trusting in Christ for Pardon , taken abstractly in it self does not necessarily include or imply Repentance , Conversion and Renovation of the Heart and Nature , and so may be found where there is neither Repentance nor Obedience . It may be wrought without Self-denial , Mortification , or Offering any Violence to our Lusts , and so may consist with the Power and Dominion of Sin ; and therefore is but a dead and not a living , justifying Faith .

( 3. ) This relates only to the Priestly Office of Christ : But none of those Expressions afore-mentioned , whereby the Nature of Faith is represented to us , have any peculiar respect to his Priesthood , but either to his Prophetical or Kingly Office : And therefore that one Act does not contain the whole Nature of Justifying Faith .

( 4. ) Then a Man may be justified , i.e. be accounted Righteous by God ; have his Sins pardon'd , be reconciled to God , have a full right to Heaven afore he be regenerate , and become a Child of God : Yea he may be justified before he be Just or Righteous : For the denomination of Righteous belongs only to those that do Righteousness , 1 John 3.7 . i . e . That have a sincere Purpose and Resolution at least , so to do .

( 5. ) This would quite invert and overturn the Method and Order propounded in the Gospel for obtaining Pardon ; which every where requires Repentance in Order to it , and makes that to go before it ; as will be seen afterwards .

§ . 3. Affirmatively , Faith comprehends these severals , and is made up of the following Ingredients ; which I might distinguish into six , viz. Knowedge , Assent , Choice , Consent , Affiance and Obedience : But because the Distinction between the first and second , and also between the third and fourth is but Nice , therefore I shall join those two Pairs together , and so make but four Branches of it .

First , There must be Knowledge or Assent ; which is an Act of the Understanding or Judgment whereby we own , acknowledge , believe the Truth of Divine Revelation ; called , an acknowledgment of the Mystery of God , Col. 2.2 . This must be laid as a Foundation for all the following Acts ( as was show'd afore , Cap. 10. § . 1. ) for , without Knowledge the Soul can neither be good , nor do good in any respect ( Prov. 16.2 . ) no more than a Blind Man can find the right Way among many false ones ; or a Tree can bear pleasant , palatable Fruit , that grows altogether in the Shade . Hence Faith is express'd by Knowledge , as was observed ; and we find them join'd together , John 10.38 . and c . 17.8 . Phil . 3.9 , 10. And this is often spoken of in the business of Faith , John 6.69 . We believe , and are sure — and ch . 4.42 . So Acts 2.36 .

Now this Knowledge or firm Assent is very considerable , as it brings on other Acts ; for it lies at the bottom of all that Obedience we yeild to Christ , and of all the Comfort we have by him . 't is that which Causes us both to Trust and Obey him ; to depend upon his Promises , and to stand in awe of his Precepts .

Particularly ,

§ . 4. ( 1. ) There must be a Knowledge and Belief of natural Truths , i.e. of those Truths which are evident , in some Measure at least , by the Light of Nature : As , That there is one God , who is the first Cause , infinitely Wise , Powerful , Good , &c. The Apostle shows the Necessity of this Knowledge , Heb . 11.6 . He that comes to God must believe that he is , and that he is a Rewarder , &c. he must believe his Being and his Bounty . Again ,

( 2. ) There must be a Knowledge of Experimental Truths , as I may call them ; or , an experimental Knowledge , i.e. an awakening , lively Sense of our Sin and Misery ; that we have fail'd in our Duty to our Creator , and are obnoxious to his revenging Justice . This the Apostle aims at , Rom. 3.19 . Now we know that what things soever the Law saith , it saith to them that are under the Law , that every Mouth may be stopt , and all the World may become guilty before God . We must know our Malady before we will seek out for a Remedy , Mat . 9.12 , 13. We must be convinced of Sin , John 16.8 . Labour under the Burden of it , Mat . 11.28 . We must be Sick of Sin , Mat . 9.12 . For till then , we see and feel no need of a Physitian : But 't is sensibleness of Sin puts us upon seeking out after one . When Ephraim saw his Sickness and Judah his wound , then went Ephraim to the Assyrian and sent to King Jareb , Hos . 5.13 . So 't is with the Sin-sick Soul ; when 't is pursued by the Avenger of Blood , then it flies to the City of Refuge , and betakes it self to the Horns of the Altar . But especially ,

( 3. ) There must be a Knowledg of Mystical Truths : The Mystery of the Gospel must in a peculiar manner be known by us . And here the chief and most fundamental Truth to be believed by us ; is , The Dignity of Christ's Person and Off●ce : That He is the Son of God , and Redeemer of the World ; who is both willing and able to save to the utmost all that come to God by him . Where this is soundly believed , it makes all other Acts the more easie : For this is the fundamental Principle that supports all the Fabrick of Religion , Mat . 16.16 . Thou art Christ , the Son of the Living God . There was Peter's Confession : And then presently , saith Christ , ver . 18. Thou art Peter , and upon this Rock ( that is , this Confession ) I 'll build my Church . So Acts 8.37 . I believe that Jesus Christ is the Son of God . And 1 John 5.5 . Who is he that overcomes the World , but he that believes that Jesus is the Son of God ?

There must be a Knowledge also of the Way of Reconciliation and Salvation by Christ ; that he came down in Flesh to converse with Man , and to teach him the more clear and comfortable Knowledge of God by Remission of Sins ; and show us the Way how to be made Partakers of Happiness in the World to come . There must be a Knowledge of these , and such like Truths , before ever we can be made willing to accept of Christ .

§ . 5. Secondly , There must be Consent or Acceptance ; which is an Act of the Will ( whence we are said to believe with the Heart , Rom. 10.10 . ) whereby we choose , entertain and embrace Christ as God offers him , viz. for our King , Priest and Prophet : When we heartily resolve to obey his Laws , and hearken or submit to his Teachings , and to make use of his Merit and Atonement , when we take him as God offers him , and to the same Ends for which God offers him to us . And this is noted by those several Expressions of our coming to him , receiving him , taking up his Yoke , &c.

Christ being appointed by God the Father for our recovery , we must accept of him according to the merciful Institution of God : And when there is a serious , broken-hearted , faithful , acceptance of Him , to be to us what God has appointed Him to be ; and to do for us what God has appointed Him to do for poor Sinners , i.e. to be our Lord and Saviour , and to do the work of a Redeemer in our Souls , this is true Faith : For this I take to be the formal and proper Act of Faith ; because this makes up the Match between Christ and the Soul ; and when God who knows the Heart , and takes the Will for the Deed , sees that this is sincere , then He imputes it for Righteousness , and counts such a one a righteous Person . When the Heart is thus fixed for God , and right or upright and perfect with him , then the Root of the Matter is planted in the Soul , which is the Principle of all ensuing Obedience , and all the Fruit of Holiness : So that this is vertually all Holiness and Obedience : And so 't is in Gods account , who knows the Heart and Judges accordingly , Luke 16.15 . and calls things that are not ( yet in being , but only , in their Causes ) as though they were ( actually existent ) and whatsoever good Works or Fruits of Holiness do spring from this Root , and flow from this Fountain , are all Acts of Faith and ascribed to it , as appears by all those particulars forementioned , out of Heb . 11. And though in Order of Nature , this Consent do precede actual Obedience , yet I Question whether it do in Order of Time , but rather , that assoon as ever the Heart by the Almighty Power of Converting Grace , is prevail'd with to choose Christ before all the World , it does immediately betake it self either to Confession of Christ and Prayer to him , or some such Act ; as we see it did in the Blind Man , John 9.38 . and the Penitent Thief , Luke 23.40 , 42. which is the most narrow instance of Obedience that we meet withal , in regard of his speedy Death after it ; yet we may say of him , as Christ of the Widows two Mites ( which he rated at a higher Price than the Talents of the Rich Men ) that it was all her Living , or Livelihood , Mark 12.42 , 44. So he gave his All to God .

§ . 6. Thirdly , Hereupon follows a Trusting or Affiance in Christ ; which is a quieting the Heart in the Expectation of the Benefits offer'd by Christ in the Gospel : This is signified by those Expressions of Believing in Christ , John 11.25 . and 12.46 . and 14.1 . Acts 9.42 . and 10.43 . Committing , or Rolling our selves upon the Lord , Psalm 37.5 . Prov. 16.3 . Staying our selves upon him , wherewith it is join'd , Isa . 50.10 . Let him trust in the Lord , and stay himself upon his God , leaning upon Christ , Cant . 8.5 . And it includes and supposes , ( 1. ) A renouncing , disclaiming , abandoning all other Expectations , and being content with the Felicity that He offers . ( 2. ) Counting his Word a sufficient ground of Security and Expectation . ( 3. ) A confident , secure Resting upon him and looking for the Mercy Promised , upon that ground ( of his Word ) confiding in his Merit and Righteousness alone to procure us Pardon and Acceptance with God . ( 4. ) Intirely giving up our selves to the Conduct of his Word and Spirit . ( Lastly , ) A patient waiting his leisure , Hab . 2.3 , 4.

Now concerning these several Acts of Faith , it is observable , That the former may be without the latter , a Man may acknowledge and own the Truth of Divine Revelation , without Consent , yea and perhaps he may Consent too without Trust ; but the latter can never be ( in a regular way ) without the former . A Man cannot Consent till he know and acknowledge ; and if he Trust afore he does Consent , 't is but a bastard Trust , the issue of his own deluded , deceived Heart , not the genuine off-spring of the Spirit of God . The foolish Virgins trusted Christ would have admitted them , and came with a confident Expectation , that he 'd have open'd to them , Mat . 25.11 . but it was a false Trust or Expectation , and therefore it made them ashamed . The Case was the same with those , Mat . 7.22 . They trusted Christ would own them , as appears by their confident and earnest Pleading with him : But they were Workers of Iniquity : They had never bound themselves Prentice , as I may say , to him . So they that cried out , The Temple of the Lord , they trusted too , but it was in lying Words , Jer . 7.4 . Hence , a due Trust in God , is attended with , and follows upon the Fear of God , Isa . 50.10 .

§ . 7. Fourthly , It includes also , a suitable Obedience . This is a Branch of , and concurs to true Faith to make it compleat , and perfect , as Reformation and forsaking of Sin , does to true Repentance : And as the Body is sanctified in Regeneration and Conversion , as well as the Soul and Spirit , 1 Thes . 5.23 . and as discharging from , or taking off the Punishment , concurs to Justification as well as counting Righteous , as was show'd . This is the performing our Covenant with God , ( which was made by Consent ) and the making good of our Vows , Promises and Resolutions before conceived . Hence we find , that Faith is sometimes put for Faithfulness in keeping Covenants and performing Promises ; and that both in God , as Rom. 3.3 . Shall their unbelief make the Faith of God of none effect ? i . e . Can the unfaithulness and unbelief of Men prejudice God's Faithfulness and Truth in his Promises of Mercy , and make him worse than his Word ? And also in Men ; as Mat . 23.23 . Ye have omitted Faith Gal. 5.22 . The Fruit of the Spirit is Love , Faith ; i.e. faithfulness in both Places : And hence the same Word is rendred both Believe and obey , as was observed afore .

But that which makes it most evident beyond all Contradiction , to any unprejudiced Person , that this is a Branch of Faith , is the Tenor of the Discourse of St. James upon this very occasion , ch . 2. where he shows that Works do perfect Faith , ver . 22. without which it is but lame , maimed and defective ; yea Dead , ver . 20. and but like a Body without a Soul , ver . 26. which yet we must not stretch too far , as if , positively , Works were the Form of Faith ( for that does certainly consist in the Choice and Consent of the Will ) but only Negatively , that a bare Belief without answerable Obedience can no more be called true Faith , than a Body can be called a Man without a Soul . But see more of this Chap. 14. begin .

But that I may give down-weight , I shall add these Reasons more .

( 1. ) St. Paul shows , that its only a working Faith which is available with God , to procure any Blessing or Mercy at his Hands , Gal. 5.6 .

( 2. ) Our Saviour Christ makes Forgiveness the way to Pardon , or Condition of it , Mat . 6.14 , 15. where He expresses it both Negatively and Affirmatively for the greater Assurance and Confirmation of the Point ; and therefore it must be such a Faith as does include Forgiveness ( at least in the Habit ) and not a bare Faith alone which will serve to obtain Pardon .

( 3. ) All those noble and notable Exploits mentioned , Heb . 11. are ascribed to Faith , as it 's Acts or Fruits : It was Faith that did them all .

( 4. ) When St. James mentions Abraham's offering his Son , ch . 2.21 . he adds , that thereby the Scripture was fulfilled , which saith Abraham believed God , ver . 23. implying , That it was an Act of Faith .

( 5. ) Faith is called a Work , John 6.29 . 2 Thess. 1.11 . and we read of the Work of Faith , 1 Thess. 1.3 .

( 6. ) Herein consists the true Knowledge of God ( which is a Branch of Faith ) Jer . 22.15 , 16 — Did not thy Father — do Judgment and Justice , and then it was well with him — was not this to know me , saith the Lord ?

( 7. ) And in Reason , How can we be said to take one for our Sovereign , except we submit to his Laws ; or our Master , except we obey his Commands ; or , our Physitian , except we resign up our selves to his Prescriptions and Directions , and are ruled by him in all things that concern our Health ; both for the removing of Distempers , and for the preserving and maintaining a sound and healthful temper of Body ? So taking Christ for the Physician of our Souls , consists in a resigning up our selves to his disposal in all things ; obeying his Commands , and observing his Directions both for the avoiding of Sin , which is the Disease of the Soul , and for the Procuring , carrying on and promoting of Holiness , wherein the Health of the Soul does consist .

From all which I conclude , That we are justified only by that Faith which has Obedience in the Loins and Womb of it ; which is pregnant with Holiness ; which is apta nata to bear Fruit in its season , i.e. is a Principle of good Works , and as it is productive of Gospel-Obedience .

§ . 8. And from hence I infer , That Justifying Faith is the same thing in Substance with Effectual Calling , Repentance , Regeneration , Conversion , Sanctification , Renovation , Forming of Christ in the Soul , repairing the Image of God in the Soul , being Partakers of the Divine Nature ; in a Word , it is the New Creature ; and therefore the Apostle uses these two Words indifferently , and what he calls Faith in one place , he calls the New Creature in another , as appears by comparing Gal. 5.6 . with ch . 6.15 . Whence every one that has true Faith is Born of God , 1 John 5.1 . and the Child of God , John 1.12 . Gal. 3.26 . Has Christ dwelling in him , Eph. 3.17 . is spiritually Alive , Gal. 2.20 . and does attain unto Righteousness , Rom. 9.30 . and 10.10 . There 's a Passage of a late Judicious Author , wherein he expresses himself very pertinently , pithily , and elegantly , to this purpose . To think , saith he , we are made Righteous only by what our Saviour has done without us , without being renewed by the Work of Faith within us ; to suppose that we are , by the Imputation of Christ's Righteousness , deliver'd from the danger of the Hell without us , without being at all freed from the Hell within us , which consists in unnatural Lusts and the uneasie Effects of them ; to imagine that God should restore us to a Participation of the Priviledges of his Children by the Imputation of Christ's Righteousness , without restoring us at all to a Participation of the Divine and new Nature of his Children , is absurd ; and that which is opposed by the constant Tenor of Divine Doctrine in the Holy Scriptures . W. A. against Fergus . p. 35.

CHAP. XIII . In what Capacity Faith Justifies .

§ . 1. Faith justifies as our subordinate Gospel-Righteousness . § . 2. Proved . § . 3. The Righteousness of God what . § . 4. A Caution . § . 5. What account the People of God have made of their Sincerity . § . 6. A remark . § . 7. An Inference .

§ . 1. HAving open'd the Nature of Justifying Faith , I come to consider , upon what Terms , or in what Capacity it Justifies : As an Instrument , say some ; as a Condition , say others : I shall not undertake to disprove the Sense of others , but only to propound and prove my own . Faith justifies as our Gospel-Righteousness , in Subordination to the Righteousness of Christ . The Righteousness of Christ is the Supream ; the Righteousness of Faith the Subordinate .

That we are justified by the Righteousness of Christ as the meritorious , procuring Cause of our Justification ; has been asserted before Chap. 7. viz. The Righteousness of his Blood , Death and Sufferings . Now in Subordination hereunto , as the Way , Means , Condition , or Qualification , whereby we come to have an Interest in this Righteousness of Christ , we must be possessed of the Righteousness of Faith : We must be Believers . Hereby we make Application of the Righteousness of Christ to our selves . The former is Christ without us , the latter is Christ within us : So it is called , Col. 1.27 . 2 Cor . 13.5 . That is , It is Christ Formed in us ( Gal. 4.19 . ) Christ Living in us ( Gal. 2.20 . ) Christ Dwelling in us ( Eph. 3.17 . ) and none can have any share in , or Benefit by , Christ and his Righteousness without 'em , except they have Christ within 'em ; for Christ must not , cannot be divided , 1 Cor . 1.13 . So that it is whole Christ ; Christ without us , and Christ within us , that is our Gospel-Righteousness : One the Principal , the other Subordinate .

And for the Proof of this , That Faith is our ( subordinate ) Gospel-Righteousness , I shall humbly offer my Reasons , and desire they may be weighed in the Balance of the Sanctuary , and then , that Judgment may pass accordingly . And

§ . 2. ( 1. ) What else can be the plain and proper meaning of that Phrase ( without putting it upon the Rack of Tropes and Figures , and such like Engines of Cruelty ; for so they often prove , when they are unnecessarily applied to plain Places of Scripture ) so frequently used upon this occasion , of Faith's being imputed or accounted for Righteousness , and that in opposition to the Works of the Law ? I say , what else can be the plain meaning of it , but that , as perfect Obedience to the Law , was Law-Righteousness , so Faith or sincere Obedience to the Gospel , is Gospel-Righteousness ?

( 2. ) Because the Apostle frequently opposes Faith and the Works of the Law in this Case , Gal. 2.6 . Phil . 3.9 . and elsewhere , as was noted afore . And he opposes , Working and Believing , Rom. 4.5 . and the Righteousness of the Law , and the Righteousness of Faith , Rom. 4.13 . and ch . 10.5 , 6. Whereby he seems to substitute Faith in the room of Works .

( 3. ) It is expresly called , The Righteousness of Faith , Rom. 4.11 , 13. and , which is of Faith , ch . 9.30 . and ch . 10.6 . and Righteousness by Faith , Gal. 5.5 . Heb . 11.5 .

( 4. ) Because it is a Conformity to the Rule ( wherein the Nature of Righteousness does consist ) viz. the Gospel , or Covenant of Grace , which requires only sincere Believing , not perfect Doing , Rom. 10.8 , 10. And therefore though it be not Righteousness in strict Justice , according to the Law of Nature , and those common Principles which are interwoven with Man's Nature , yet it is Righteousness according to the favourable Construction of the Gospel ; that is , God upon the account of Christ's undertaking and performance , is pleased to accept of this for Righteousness , and so to account it ; whence it is called , The Righteousness of God .

§ . 3. This Phrase [ The Righteousness of God ] is much made use of upon this occasion , the import of which has been much mistaken by many , who have entertained false Apprehensions of it , and been led into Error thereby , and therefore I shall endeavour to fix the true Sense of it , that thereby mistakes may be either prevented or rectified .

The Expression is used in several Places , viz. Rom. 1.17 . and 3.21 , 22. and 10.3 2 Cor . 5.21 . Phil . 3.9 . It has been already observed ( Chap. 7. § . 13. ) [ 1. ] That this cannot be meant of the Righteousness of Him who is God ( as some understand it ) viz. Christ , because ( 1. ) The Apostle in most Places where he mentions it , distinguishes between God and Christ , Rom. 3.22 . Even the Righteousness of God which is by Faith of Jesus Christ : So 2 Cor . 5.21 . The Righteousness of God in him ( Christ ) Phil . 3.9 . The Righteousness which is by the Faith of Christ , the Righteousness of God by Faith . ( 2. ) He always calls it , The Righteousness of God , and never , the Righteousness of Christ . And ( 3. ) He calls it , The Righteousness which is of God , not , which is in God , or Christ , Phil . 3.9 . Nor [ 2. ] Can it be meant of that Righteousness which is inherent in God , and is one of his Attributes and glorious Perfections , because ( 1. ) 't is that , which the Jews were ignorant of , Rom. 10.3 . For , ( 2. ) 't is revealed only by the Gospel , Rom. 1.17 . which is therefore called , The Ministration of Righteousness , 2 Cor . 3.9 . ( 3. ) It is called {αβγδ} , ( Phil . 3.9 . ) i.e. which proceeds from him ; not , which is in him . So that we must seek for some other Reason of the Denomination . Some say 't is so called , because it is of God's Operation . Indeed Faith is expresly said to be so , Col. 2.12 . And so is every good Gift , James 1.17 . And , because it is of his Approbation ; which he accounts to us for Righteousness , but this is included in the next . For , when God has once ordained this way of becoming Righteous , he must needs allow and approve of that as Righteous which is answerable to it . But , though I don't exclude these , yet the chief and principal Reason I take to be , because it is of his Institution . As for perfect Obedience to the Law ( which is legal Righteousness ) That is Righteousness in the strictest Sense , and in the very Nature of the thing , and can be counted no other ; That could not in strict Justice be taken for any other than it is ; and therefore the Reward is reckon'd to it of Debt , Rom. 4.4 . But that an imperfect Work ( such as Faith and Obedience now is ) should be accounted Righteousness , must arise from the gracious Appointment , Designation and Ordination of God , who has set up this Way or Method of becoming Righteous now under the Gospel : And hence it is said ●o be reckon'd , imputed , or accounted for Righteousness ; which ●hrase , as some note , imports matter of Grace and Favour .

That this is the meaning of that Phrase or Expression [ The Righ●eousness of God ] I prove , ( 1. ) Because the Phrase of submitting to the Righteousness of God , Rom. 10.3 . seems to import thus much ; and to imply that this is a new Law , Institution , or Way of becoming Righteous , which naturally we are not acquainted withal . ( 2. ) As the Righteousness of the Law , is that which the Law requires , Rom. 2.26 . So this Righteousness of God , is that which he requires under the Gospel . ( 3. ) As the Sacrament of the Body and Blood of Christ is called , the Supper of the Lord , because it is of his Institution ; and the first Day of the Week is called the Lord's Day , because it is of his Designation and Translation from the last Day of the Week to that , so here . ( 4. ) 't is opposed to their own Righteousness , Rom. 10.3 . which is of the Law , Phil . 3.9 . i . e . the Way of becoming Righteous by the Deeds of the Law , Rom. 10.5 . So this is the Righteousness of God , i.e. the Way that he has appointed to become Righteous under the Gospel .

( 5. ) That Faith is our Gospel-righteousness appears further , by the Description that the Apostle makes of the Righteousness of Faith , Rom. 10. which is , Confessing with the Mouth , and Believing in the Heart , ver . 9. and he saith expresly , With the Heart Man believes unto Righteousness , ver . 10. which he confirms out of Scripture , ver . 11. For the Scripture saith , Whosoever Believes on him , shall not be ashamed . Still he makes it to consist in Believing , in opposition to Doing , ( ver . 5. ) viz. perfectly and fully what the Law requires , wherein legal Righteousness does consist . So that it is Believing which is this Righteousness .

( 6. ) There are but two sorts of Righteousness , Legal and Evangelical : But this is not legal Righteousness ; and therefore it must be Evangelical .

§ . 4. But here to prevent Misconstruction , I add this Caution , That though this be our subordinate Gospel-righteousness , yet we are not to expect Mercy , Justification , Pardon , Reconciliation , or any Favour from God for , or upon the account of our Faith , Sincerity , Obedience , or the like , as the procuring Cause thereof , as if these deserved any Favour at his Hands ; but we are to look up to God in Christ ( as propitiated by him ) for all ; confessing that our best Works and all our Righteousnesses , according to the rule of strict Justice , are but as filthy Rags ; acknowledging our own demerit and unworthiness of any Favour , and our desert of all Evil , and trusting in him alone for acceptance . And when we do this , God looks upon us as Righteous in a Gospel-sense , and Pardons us .

And if any Mists or Fogs of Doubts arise at any Time in our Hearts , concerning our Interest in Christ , we can satisfie our selves no other Way possibly , but by making enquiry into our Sincerity , and if we can discern and discover that , then we may rejoice and take Comfort in it , as Paul did , 2 Cor . 1.12 .

§ . 5. And here the deportment of God's People in reference to their Sincerity is observable in several particulars .

( 1. ) They have look'd upon Deliverance out of Troubles , as the Reward of their Righteousness : So did David , Psalm 18.19 , — 23.

( 2. ) They have promis'd themselves Safety and Security upon this account . So did David too , Psalm 26.1 . Judge me , O Lord , for I have walked in mine Integrity ; I kave trusted also in the Lord , therefore I shall not slide . Yea

( 3. ) They have pleaded the same unto God sometimes , not as matter of Merit ( they disclaim that , as Christ has taught them to do , and acknowledge all to be Duty and due Debt , Luke 17.10 . ) but in regard of God's gracious Promises freely made to them . So did David , Psalm 86.2 . Preserve my Soul , for I am Holy . And 119.22 . Remove from me reproach and contempt ; for I have kept thy Testimonies . So ver . 31 , 38. and ver . 94. I am thine , save me ; for I have sought thy Precepts . And so did Nehemiah , ch . 5.19 . Think upon me my God for good , according to all that I have done for this People . And ch. 13.14 . Remember me , O my God concerning this , and wipe not out my good Deeds . And Hezekiah , Isa . 38.3 . Remember O Lord , how I have walked before Thee in Truth , and with a perfect Heart , and have done that which is good in thy sight .

( 4. ) They have appealed to God , as the witness of their Integrity and Sincerity . So did Job , ch . 23.10 , 12. For , their Graces will endure the Touch-stone , though not the Balance ; they are of the right kind , though not full weight .

And hence ( though I dare not deny the immediate Testimony of the Spirit , as some Divines of great Name and Note do , yet ) I take it , the more usual Method of the Spirit's witnessing is by Way of Attestation , or Illustration and shining upon our Graces , and thereby inabling us to see clearly the Truth and Sincerity of them .

§ . 7. And now , if after all that has been said upon this Point , any shall remain unsatisfied , I shall only add this Remark or Reflection , That as on the one Hand , we all agree , that none can be justified without Faith ; so on the other , that whosoever has true Faith is justified : Now , whether God does account this Faith as the Matter of our Righteousness and Justification , or only as the Way , Means , Qualification , Condition or the like . I think is but a subtilty and nice Speculation , and which has no influence upon the practise either one way or other . For , what ever Notion it be taken in , the Thing is the same still in us ; all the Doubt is only in reference to God , what respect it bears in his Account . But only when we are discussing these things , and sifting them narrowly , we must deliver that , which upon serious Deliberation , and due weighing of all Circumstances we judge to be the Truth , though the thing it self be of no great moment , further than as one Truth coheres and agrees with another , and serves to beget a more clear and easie Understanding of them .

§ . 8. From whence it follows , That if Faith justifies as it is our Gospel-Righteousness , then , though we may be guilty of many Sins , yet so long as Faith continues , and this Seed of God abides in the Soul , there is no Intercision or Ceasing of our Justification , or justified Estate , but that God still accounts us Righteous in a Gospel-sense , notwithstanding our manifold Infirmities . A Child is not disherited for every Miscarriage , but continues a Child still , and retains the Priviledges of a Child , though he may be guilty of some Acts of Disobedience .

CHAP. XIV . Concerning Justification by Works .

§ . 1. We are Justified by Works . § . 2. James and Paul compar'd together . § . 3. How they may be reconcil'd . § . 4. The Point further Cleared . § . 5. It 's not derogatory to Free-Grace . § . 6. It 's the same with the old received Doctrine . § . 7. An Inference . § . 8. Why Justification is not ascrib'd to any other Grace , but Faith . § . 9. The Sum of all .

§ . 1. FOurthly and Lastly , We are said to be justified by Works , James 2.21 , 24 , 25. Was not Abraham our Father Justified by Works , when he had offer'd Isaac his Son upon the Altar ? And ver . 24. Ye see then how that by Works a Man is Justified , and not by Faith only . ver . 25. Likewise also , was not Rahab the Harlot Justified by Works , when she had received the Messengers , and had sent them out another Way ?

This is a tender Point , and must be warily handled , because this Position , That a Man is Justified by Works , sounds very ill in Protestants Ears , and has been maintain'd by some in a very unsound Sense : Yet since the Spirit of God saith so , it becomes all modest , humble Christians , especially Divines , to lower the Sails of their own Understandings and Notions to the supream Authority of the Scripture , and to take heed of loading that Position with reproaches which has the Scripture to vouch it terminis terminantibus , in express Terms , and rather to bethink themselves how any seeming repugnance may be removed , by giving such a Sense as may comport with the Analogy of Faith , and may agree with Paul's Conclusion , That we are Justified by Faith without the Works of the Law . This then shall be my present Task ; which that I may the more effectually perform , I shall ( 1. ) Compare the Words of both Apostles together . ( 2. ) Show wherein their seeming difference lies . ( 3. ) Lay down some Propositions tending to their Reconciliation . ( 4. ) Show the manifest agreement between ' em .

§ . 2. 1. I shall compare the Words of both Apostles together : Which are these , Rom. 2.28 . Therefore we conclude that a Man is Justified by Faith without the Works of the Law . James 2.24 . Ye see then how that by Works a Man is Justified , and not by Faith only . Out of which two Places we may gather these four Propositions . ( 1. ) A Man is Justified by Faith . ( 2. ) A Man is Justified without the Works of the Law . These are Paul's . ( 3. ) A Man is Justified by Works . ( 4. ) A Man is Justified not by Faith only . These are James's .

2. Here the seeming Difference lies between these three Pairs of Propositions . ( 1. ) A Man is Justified by Works ; and a Man is Justified without the Works of the Law . ( 2. ) A Man is Justified by Faith , and a Man is Justified not by Faith only . ( 3. ) A Man is Justified by Faith , and a Man is Justified by Works . If we can reconcile these , then there will not remain so much as any appearance of Disagreement between ' em . Now to Effect this , I shall

3. Lay down some Propositions tending to their Reconciliation .

§ . 3. Prop . 1. I observe that there is only a Diversity at most , but no Contrariety between any of these Propositions : As is evident to the Eye .

Prop . 2. The Faith which Paul speaks of , is not the same with that which James speaks of . What kind of Faith that is which Paul speaks of , appears by the Description which he himself gives us of it , Gal. 5. He is there speaking of Justification , ver . 4. And of the Righteousness of Faith , ver . 5. And then tells us what kind of Faith it is , ver . 6. A Faith working by Love . A Faith which shows it self to be a living Faith by the Fruit it brings forth . And this is the same with the new Creature : As is plain by comparing this Verse with the fifteenth Verse of the sixth Chapter ; for what he calls in one Place , Faith working by Love , he calls in the other , the New Creature . Therefore that Faith that Paul speaks of , cannot be restrain'd to one particular Act of the Soul , but must include and comprehend the whole Work of Regeneration , or Holiness : As it 's taken in many other Places , as has been show'd , ch . 11. § . 2. and 12. § . 7.

To this purpose it 's considerable , what I observed afore , ( ch . 9. § . 3. ) That Faith is never opposed in Scripture to Gospel-works ; because it is inclusive of 'em , and they can't be divided , but always go together . This is Faith in Paul's Sense : The Tree with it 's Fruit hanging on it : A living , working , fruit-bearing Faith .

But now the Faith that James speaks of , is such a Faith as is alone , ver . 17. without Works , ver . 20. and therefore is Dead , ver . 17. It 's such a Faith as the Devils have ; viz. a bare Assent to the Truth of such or such a Proposition , ver . 19. which though it has some influence upon the Affections , viz. the Affection of Fear ; for it produces Trembling , i.e. a slavish fear of Punishment , yet it produces no good Fruit of Love , and Obedience . It is not such a Faith as Works by Love .

So that James takes Faith abstractly , strictly , precisely , for the bare Act of the Soul , as distinct from the Act of the outward Man , or Works ; nay , which is without Works , ver . 17. And therefore still he distinguishes between 'em : As ver . 14.17 , 20 , 22 , 26.

Prop . 3. The Works that Paul speaks of , are not the same with those that James speaks of . For Paul speaks of the Works of the Law ; as is evident by his own express Words : And as I have proved afore , and show'd what kind of Works they are , ch . 9. § . 3 , 5. But the Works that James speaks of , are such as are the Fruit of Faith , and it 's undivided Companions ; as appears by those Words , ver . 18. I 'll show thee my Faith by my Works : And also by those instances of Works which he produces , viz. of Abram's Offering Isaac , ver . 21. which was the Fruit of his Faith , Heb . 11.17 . And of Rahab's receiving and securing the Spies , ver . 25. which was also a Fruit of her Faith , Heb . 11.31 . and likewise by the Scripture he quotes for the Proof of his Position .

But though they differ in their Notions of Faith and Works , i.e. don't use these Words in the same Sense : Yet

Prop . 4. They both speak of the same Justification . This is undeniably evident , because they both produce the same Scripture for the Proof of their distinct Positions , or Assertions . James proves that Abram was justified by Works , because by his Offering up Isaac that Scripture was fulfi●led , which saith , Abram believed God , and it was counted to him for Righteousness , ver . 23. And Paul proves that Abram was justified by Faith , and not by Works , because the Scripture saith , Abram believed God , and it was counted to him for Righteousness , Rom. 4.2 , 3. If there were such a vast difference between Paul's Faith , and James's Works ( as some imagine ) it 's impossible the same Scripture should prove both . But the same Scripture proves , that Abram was justified both by Faith and by Works ; and therefore Faith , and such Works as are the Fruit of Faith are all one in Scripture-account . They are materially the same , though there may be some formal difference between ' em . And therefore , to be justified by Faith , according to Paul , and by Works according to James , are all one : And he 's no Heretick , Socinian , or Heterodox Person that maintains Justification by Works in this Sense . Justification by Works springing from Faith , is Justification by Faith . They are all one , if Scripture may be judge . I am for Justification by Faith absolutely and exactly in a Scripture-Sense ; but not in an unscriptural Sense , such as some would put upon it , when they contend , that it 's the bare Act of trusting to Christ , as Priest , for the Pardon of Sin , that Justifies . To confine it thus to one Act of the Soul is unscriptural .

So that I say , The same Justification is intended both by Paul and James , viz. ( 1. ) Justification of the Person . And ( 2. ) Justification before God .

( 1. ) Justification of the Person . That Paul means this none deny . All the Question is about James . But that he also speaks of the Justification of a Man's Person , and not of his Faith ( as some distinguish ) I prove by these Arguments . ( 1. ) He speaks of a Man's being saved by Faith , ver . 14. What does it Profit , though a Man say he has Faith , and have not Works ? Can Faith save him ? Implying , that though Faith without Works cannot save , yet Faith with Works will ; and therefore it 's not his Faith that is justified , but himself or his Person ; for [ saved ] and [ justified ] both relate to the same Subject ; and what he calls [ justifying ] afterwards , ver . 24. he calls [ saving ] here , ver . 14. ( 2. ) He speaks of the Person of Abraham being justified , and that there was a Concurrence of his Works with his Faith in his Justification , ver . 21 , 22. ( 3. ) He expresly mentions the Person , ver . 24. Ye see then how that by Works a Man is justified , and not by Faith only . ( 4. ) He rejects being justified by Faith only : which supposes that some were of that Opinion : Now they did not hold , that a Man's Faith was justified by his Faith , but his Person : And therefore it 's the same Justification that he speaks of , which they fancied and maintained to be wrought by their kind of Faith . ( 5. ) The Reason that he couches in that similitude , ver . 26. shows , that he speaks of the Justification of the Person ; which is this , That such a Faith cannot justifie , because it is Dead ; implying , That if it were a living Faith it would justifie : Now a living Faith would justifie a Man's Person . Then

( 2. ) This Justification he speaks of was before God : For he produces that Passage of Scripture for the Proof of what he Asserts , which all acknowledge does refer to a Man's Justification before God , viz. That Abraham believed God , and it was counted to him for Righteousness , ver . 23.

Now this Foundation being laid , and the Way thus prepar'd , it 's easie to remove and blow away that seeming Disagreement , that is between those three Pairs of Propositions .

The first Pair is this , A Man is justified by Works ; and a Man is justified without the Works of the Law . They are easily reconcil'd thus . A Man is justified by such Works as are included in the Nature of a living Faith : But not by such Works as are Works of the Law . These two Propositions are not ad idem , but speak of distinct Works ; and therefore are not contrary .

The second Pair is this , A Man is justified by Faith ; and a Man is justified not by Faith only . These admit of an easie Reconciliation , thus , a Man is justified by that Faith which includes Works , and brings forth Works of Holiness ; but not by that Faith which is without Works , but is a dead Faith .

The third Pair is this , A Man is justified by Faith ; and a Man is justified by Works . I reconcile 'em thus , a Man is justified by that Faith which brings forth Works ; and a Man is justified by those Works which are included in Faith , and are the Product and Fruit of it .

In the former , Faith is taken largely , as comprehending both the Root and the Fruit ; in the latter Works are taken largely , as connoting and including the Root from which they spring . And that it must be so , is most certain , because both Paul and James produce the same Scripture ( as I said ) for the Proof of their distinct Positions . Paul means the Tree with the Fruit hanging upon it ; James means the Fruit growing upon the Tree . One , the Tree with the Fruit ; the other , the Fruit with the Tree . And what 's the difference between ' em ? And thus there 's a perfect Harmony and Agreement in their Doctrine .

By all which it appears that Paul and James ; both of them speak of the same Justification , viz. before God ; and also of the same way of Justification ; and that Paul's Justification by Faith , and James's by Works are all one , viz. by a Working Faith . Only , as St. Paul argues and concludes against them that maintain'd Justification by the Works of the Law , that it is by Faith , and not by such Works ; so St. James argues and concludes against them that maintain'd Justification by a barren , unoperative Faith , that it is , not by such a dead Faith , but by such a Faith which is perfected by Works , ver . 22. and which is quickned and enliven'd by them ; implied in those Words , ver . 17 , 20 , 26. — Faith without Works is Dead ; noting , that that Faith only which has Works , is a living , justifying Faith : Both speak of the Justification of a Sinner before God , and Paul proves it to be , not by Works of the Law , but by Faith ; and James proves , that it is not by a barren , dead Faith , but by a living , working Faith : So that when St. James saith , A Man is justified by Works , and not by Faith only , I take the plain meaning to be this , That a Man is justified by a working , practical , operative , efficacious Faith , and not by such a Faith which produces no good Works : And thus there 's no appearing difference between these two Apostles .

§ . 4. Having spoken thus much for the reconciling these two Apostles , I shall endeavour also , further to clear and confirm the Point in Hand , concerning Justification by such Works as are inclusive of Faith , i.e. by such a Faith as includes Gospel-works , and shall render it the more easie of Digestion , by these following Considerations , most of which have been insisted on and proved already , but I shall gather them up together and lay 'em all before you in one view .

( 1. ) 't is only the Works of the Law , that the Apostle Paul opposes and rejects in this Point of Justification . This has been fully proved already , ch . 9. § . 2.

( 2. ) The Hebrew Word {αβγδ} signifies to be righteous , as well as to justifie ; as was showed at first setting out .

( 3. ) To Justifie , is to account Righteous , and treat as such .

( 4. ) The Scripture does expresly define , being Righteous , by doing Righteousness ; and that with a special remark and observable Caution prefixt , 1 John 3.7 . Little Children , let no Man deceive you : He that does Righteousness is Righteous , ev●n as He is Righteous . q . d . Suffer not your selves to be imposed upon , or deluded by the plausible pretences of any , as if there were any other way of being Righteous , without your Conformity to the rule of Righteousness , the Gospel .

It also explains and interprets , being Righteous , by walking in all the Commandments of the Lord blameless , Luke 1.6 . They were both Righteous before God ( mark that ) walking in all the Commandments , &c. q. d . herein their Righteousness did consist . So that it is doing Righteousness , which does denominate a Man to be Righteous , if the Scripture may be judge .

( 5. ) Abraham's Obedience , and Phineas's Zeal , were reckon'd to them for Righteousness , James 2.21 , 23. Psalm 106.31 . and Abel by his Sacrifice obtain'd witness , that he was Righteous , Heb . 11.4 . where it is observable , that that famous Expression which is so often made use of to establish the great Gospel-doctrine of Justification by Faith , the very same Phrase is used concerning the Act of Zeal in Phineas . Of Abraham it is said , Gen. 15.6 . And he believed on the Lord , and he counted it to him for Righteousness , {αβγδ} , and he counted it to him Righteousness , i.e. he put it upon his account and reckoning , as one instance , or particular ( among others ) of his Righteousness . And so of Phineas's Zeal , it is said , Psalm 106.31 . That was counted to him for Righteousness , {αβγδ} , where , though in the former Place it be used personally , as relating to God , who was spoken of immediately before , and in the latter impersonally ; yet both the Apostles quote it impersonally every where , Rom. 4.3 . Gal. 3.6 . James 2.23 . {αβγδ} . So that , that makes no difference . Now by comparing these two Places together , it is implied , That Faith and Holiness march together and keep equal Pace in the business of Justification ; and that if Abraham was justified by his Faith ( as the Apostle proves he was by those Words ) then also was Phineas justified by his Zeal ; the same Expression being used concerning them both . Na● , it is expresly said of Abraham , James . 2.22 . {αβγδ} . Faith did Work , or join together , with his Works , viz. in his Justification .

( 6. ) Whatsoever is required to Pardon , is required to Justification ; for though the formal , precise Notion of Justification does not consist in Pardon , yet Pardon is included in it taken largely , as being the inseparable adjunct and undivided Companion thereof ( as has been show'd , ch . 4. § . 5. ) But Repentance , Confession , Forgiveness of others , and the like , are required to Pardon . Therefore ,

( 7. ) The Scripture frequently uses the Word [ Faith ] in a large Sense , so as to comprehend Obedience too , as was show'd , ch . 11. § . 2.

( 8. ) We are expresly said , to be justified by Works . To all which I add by way of Antidote .

§ . 5. ( 9. ) The admitting of Gospel-works or Holiness , to have an Interest in Justification , and to be an ingredient thereof , is not inconsistent with , nor derogatory to Free-Grace : Which I prove by this ( convincing ) Argument .

If Gospel-works and Free-grace are to be found both in the same thing , then they are not inconsistent : But they are to be found both in the same thing ; For they do both concur to Salvation : Therefore they are not inconsistent .

To clear this a little further , I shall enquire what the Scripture both affirms and denies of both of them . ( 1. ) The Scripture denies Justification to be by the Law , Gal. 2.11 . i . e . by the Works or Deeds of the Law , Gal. 2.16 . Rom. 3.20 . So likewise it denies Salvation to be of Works , Eph. 2.9 . ( 2. ) It affirms Justification to be by Faith without the Deeds of the Law , Rom. 3.28 . And freely by Grace , ver . 24. And so likewise it affirms Salvation to be by Grace through Faith , Eph. 2.8 . And , according to his Mercy — by the washing of Regeneration , Tit . 3.5 . Whereby it appears , That the same things are both affirmed and denied of both .

Yet still for all this , Though both Justification and Salvation are affirmed to be of Grace and denied to be of Works , yet it is certain that some kind of Works have an Interest in Salvation , and are ( confessedly ) necessary thereto . Therefore for the removing of that difficulty , we must further consider what kind of Works they are which are excluded Salvation , and in what respects .

For the kind of them , they are such ( as the Apostle tells us ) as may occasion boasting , Eph. 2.9 . i . e . The same which in the business of Justification , he calls the Works or Deeds of the Law . This will be manifest by comparing and confronting this Place with that other of the same Apostle , Rom. 3.27 . where he tells us , that 't is only the Law of Faith that excludes boasting , and not the Law of Works ; implying , that the Law of Works will allow of it in Case of Obedience thereto ; and therefore those Works that admit of boasting are such as are done in Obedience to the Law of Works , and not such as are the issue and product of Faith .

So that you see they are the same kind of Works which are excluded both from Justification and Salvation , viz. The Works of the Law : These are not so much as the Way , Means , or Condition either of Justification or Salvation .

What kind of Works then are they that have an Interest in Salvation , since the Works of the Law are rejected and excluded ? Why , They are Gospel-works , which are wrought in us by God , ( Phil . 2.13 . ) and are the product of his Grace , 1 Cor . 15.10 . Hence when the Apostle had exploded the other kind of Works in reference to Salvation , he does immediately in the very next Words assert and establish these Works , Eph. 2.9 , 10. Not of Works , least any Man should boast : For we are his Workmanship , &c. q. d . Tho' legal Works have nothing to do in the business of Salvation , yet there are other kind of Works that God has ordained and appointed us to walk in , in order to our Salvation , and for which he has fitted , and does enable us , viz. Gospel-works which are done in Christ , i.e. by strength derived from him .

But then it is further considerable , What Place or Room these Gospel-works do obtain in the business of Salvation . And this the Apostle also shows us , Tit . 3.5 . Not by Works of Righteousness which we have done , but according to his Mercy he saved us . Implying , that those Works of Righteousness which we Believers do perform , are not the moving Cause why God bestows Salvation upon us ; no , that belongs only to his Mercy . Again , they are not the meritorious Cause neither of our Salvation , for it is a Gift , bestowed without any Desert in us : This also is held forth by the same Apostle , Eph. 2.8 . By Grace ye are saved , through Faith ; and that not of your selves , it is the Gift of God . — And that — ] {αβγδ} , i . e . that you are saved is not of your selves , upon the account of any Merit of your own ; for it is the Gift of God .

What Place then must we allow them ? Why the Place of a Way , Means , Condition , Qualification , or what else you will call it of the same import . 't is through Faith , Eph. 2.8 . By the washing of Regeneration , and renewing of the Holy Ghost , Tit . 3.5 . Thro' Sanctification of the Spirit and belief of the Truth , 2 Thess. 2.13 . and many such Places .

And thus such kind of Works as are excluded from having an Interest in the one , are excluded from the other also , viz. legal Works ; and such as are admitted in the one , are admitted in the other also , viz. Evangelical Works ; and in the same respect , or upon the same account too .

The result of all is this , since Salvation is of Free-grace , though Gospel-works are necessary thereto , therefore these kind of Works and Free-Grace are consistent ; and if these Works are Consistent with , and not derogatory to Free-grace in Point of Salvation , neither can they be in Point of Justification .

To which I shall only add this one Word more , That whatsoever may be said against the Interest of Works in Justification , the same may be said also against their Interest in Salvation ; and what answer soever will fit the one , will fit the other too .

That 's the Ninth Consideration .

( 10. ) And Lastly , This Doctrine has no bad influence upon Practise , but is less subject to abuse in this respect than the other ; for that has been found by Experience , to open a door to licentious Antinomian Practises , but this is a nurse , cherisher , and promoter of Holiness , and so is a Doctrine according to Godliness , and appears to be a good Tree , because it brings forth good Fruit , Mat . 7.17 , 18. for among all those odious Consequences which some load it withal , yet none , that I know of , charge it with being an Enemy to Holiness , as the other has undeniably proved to be .

Lay all these things together , and I think they 'l amount to a convincing Proof , That we must allow of Gospel-works , or Holiness to concur to Justification ; and that this Doctrine will appear to be far more suitable to , and complying with , the constant Tenor of the Scripture than the other . ( And I must confess , the more I study the Scripture and search into it , the more I am confirmed in this Perswasion : ) And that whether we say , That Obedience or Holiness is of the Essence of Faith , or whether we look upon it only as the Fruit or Effect of Faith , yet it necessarily concurs to the making up and compleating of Justifying Faith : And , as Levi is said to have paid Tithes in the Loins of Abraham , so Gospel-works or Holiness may be said to justifie , as it is in the Loins of Faith ; and it seems all one , whether we say , That a living Faith justifies , or that Gospel-works do justifie . Yea , though we should grant , that Justification may be begun only upon such a Faith as is pregnant with good Works , yet certainly we must conclude , that it is continued by the actual bringing forth of such Fruit ; of which more by and by .

§ . 6. And now , What is this in Effect , but the same with that old received Doctrine of our Divines , who teach , that the sola fides or fidei solum , yet not fides sola , i.e. solitaria , Justificat ; though Faith alone , yet not that Faith which is alone , does justifie ? Whereby they seem to make a Distinction between these two ; but if it be throughly sifted , I think it will be found to be but a Distinction without a Difference ; at least , such a notional difference only is between them , that surely our Salvation doth not depend upon such Subtilties . And since they do maintain the indispensable necessity of Holiness and good Works to Salvation , whether or no they do , ingredi formalem rationem Justificationis , is but a speculative Nicety : Only because the asserted Opinion is free from those ill Consequences and Difficulties that attend and incumber the rejected , and seems to have a solid and substantial Foundation in Scripture ( as has been shew'd all along ) therefore it may justly , yea must necessarily be defended and insisted upon .

§ . 7. And hence , now I infer , That we are justified upon the same Terms , and at no cheaper a rate than we may be saved ; but that that there is as much required to Justification and Salvation ( which they that maintain , that Justification is wrought only by Trusting in Christ for Pardon , are fain to deny , and to assert , that more is required to Salvation , than to Justification , though without any pretence from Scripture , but only that they may {αβγδ} . ) For ,

( 1. ) Is Faith only required to Justification ? So Faith only is required to Salvation , Acts 16.31 . and 't is expresly affirmed , not only by John the Baptist , John 3.36 . but by Christ himself , John 6.47 . He that believes on the Son has Everlasting Life , i.e. He has not only a Title to it , and is in a remote , but in the nearest capacity of it , and fully qualified for it : And on the other Hand , is Holiness or good Works required to Salvation ? So they are to Justification too ( as has been proved . )

( 2. ) Does Faith give a Title to Heaven ? So does Holiness and Obedience too , Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the Tree of Life , and may enter in through the Gates into the City : There you see it does not only give an Entrance , or Jus in re , actual Possession ; but a Right also , or Jus ad rem .

( 3. ) Else Justifying Faith and saving Faith are not all one , but a Man may have such a Faith as is sufficient to his Justification , and yet will not be sucientffi to his Salvation : Which I think is new Divinity : For hitherto all Men ( sure ) have taken them for the same , and used the Terms indifferently .

( 4. ) Where St. James Disputes about Justification he makes being Saved , ver . 14. all one with being Justified , ver . 24. and uses both Words promiscuously , now one , and then another .

( 5. ) A justified Person hath his Sins pardon'd , is reconciled to God , and accepted of him , is pronounced Blessed by the Spirit of God , Rom. 4.7 . is a Child of God , Gal. 3.26 . and can all this be , and yet such a one not in a state of Salvation ?

( 6. ) Faith sanctifies , Acts 26.18 . and so fits for Heaven , for Mat . 5.8 . Blessed are the pure in Heart , for they shall see God .

( 7. ) Believing unto Righteousness is believing unto Salvation , Rom. 10.9 . with 10.

( Lastly . ) It appears undeniably from the Nature of justifying Faith , as it has been before described and proved .

§ . 8. Yet for all this Justification is not ascribed to Repentance , Humility , Love , Patience or the like ; the plain Reason whereof , as among many others , is this , because Faith is the Root , Fountain , Womb , Principle of all Gospel-Obedience and Holiness . Faith is the first-stone in this Spiritual Building and lies at the bottom of it : All other Duties receive strength from the Life and seriousness of our Faith . As for other Reasons you may see a full account of them in that judicious Discourse of Christian Justification , by W. A. page 128. &c.

§ . 9. And now having gone over the Nature of Justification at large , in the several Branches and Members thereof , I shall extract the Spirits and Quintessence of all in the following Description of Justification with the Scriptures , that proves every part of it .

Justification is an Act of Rom. 8.33 . It is God that Justifies . God's Rom. 3.24 . Being justified freely by his Grace . Free-grace , whereby for the sake of 1 Cor . 6.11 . Justified in the Name of the Lord Jesus . Christ , that is , for the Merit of his Rom. 5.19 . Through the Obedience of one shall many be made Righteous . Obedience , or , upon Consideration of Christ's Rom. 5.18 . By the Righteousness of one , the Free-gift came upon all to Justification of Life . Righteousness , or his Rom. 5.9 . Being now justified by his Blood . Blood , that is , his Suffering the Isa . 53.11 . Shall justifie many ; for he shall bear their Iniquities . Punishment due to us for our Sins , he at present Rom. 4.3 . Abraham believed God , and it was counted ( or , imputed , as James 2.23 . ) to him for Righteousness . , counts Righteous all true Acts 13.39 . By him all that believe are justified , — Rom. 5.1 . Being justified by Faith . Believers , who are endu'd with a James 2.20 . Faith without Works is Dead . living , working Gal. 5.6 . Faith , which works by Love ( spoken in Opposition to being justified by the Law , ver . 4. ) James 2.24 . By Works a Man is justified . Faith , and deals with 'em as such , by Gal. 3.13 . Christ has redeem'd us from the Curse of the Law . discharging 'em from the Curse of the Law , and Rom. 5.9 . Being justified by his Blood , we shall be saved from Wrath . And 8.33 , 34. It is God that justifies , who is he that condemns ? Eternal Condemnation ( which is Pardon in the most proper and famous Sense ) and bestowing upon 'em those Priviledges and Benefits which belong to Righteous Persons , viz. Rom. 5.1 . Being justified by Faith , we have Peace with God . Reconciliation , and Tit . 3.7 . Being justified by his Grace , we shall be made Heirs . Adoption , and then at last will solemnly declare and Rom. 5.18 . The Free-gift came upon all Men to Justification of Life . pronounce 'em Righteous at the Day of Judgment , and bestow upon 'em Acts 3.19 . That your Sins may be blotted out , when the Times of refreshing shall come . Mat . 12.37 . By thy Words thou shalt be justified , viz. At the Day of Judgment , ver . 36. Eternal Life .

CHAP. XV . Concerning the Kinds of Justification .

I Have ran through the most tedious , tiresome and cumbersome Stages of my Journey , relating to Justification , both as bestowed by God , and received by us . And now there remains not much behind : I am come within ken of an end . There are only two Remarks or Observations more , which those Places at first mentioned afford unto us , to be further consider'd in Reference to Justification ; the one concerns the Kinds , the other the Order of it . For the Kinds thereof .

I find ground to assert a twofold Justification . First , A General and first-Justification , ( which most Places before-mention'd speak of ; ) when a Person passes from an unjustified to a justified Estate . This is owned by all , and therefore I shall say no more of it .

Secondly , A Particular , renewed , repeated , and after-Justification ; when any particular Act is approved by God and a Person is accounted Righteous in reference unto that . This kind of Justification must needs be understood in that Place where this Phrase is first used , Gen. 15.6 . Abraham believed God , and He counted it to him for Righteousness . Here it relates to his Faith in that particular Promise of God , concerning an Heir to be born of his own Body , and the numerousness of his Seed by him , ver . 4 , 5. And so must be meant of God's Approbation of that particular Act of Faith as a Righteous Act , or his accounting him Righteous in that particular Act : Whence also St. James applies it to his Offering up of Isaac ( another particular Instance of his Faith in God , ) that that was accounted by God an eminent Act of Righteousness in him , James 2.21 , 23. and therefore when St. Paul applies it to Justification by Faith in General , in Opposition to Justification by Works , Rom. 4.2 , 3. 't is but as he gathers and infers the general from one particular ; That if Abraham were justified by Faith and not by such Works , whereof he might Glory , then all others are justified so too , he being the Father of all that believe , ver . 11. i . e . an eminent Example or Pattern of the Justification of Believers .

I say , it must needs be understood of a particular Justification , with reference to that particular Act , and not of his first and general Justification ; for , he was a justified Person long before that ; as appears , in that , when he was called out of his own Country , Gen. 12.1 , 3. he obeyed that call , ver . 4. and so became the Friend of God , who blessed him , ver . 2 , 3. and appeared unto him , ver . 7. by which , and all the following Story , it is evident , that he was a good , Righteous and Holy Man , long before those Words were spoken of him , ch . 15.6 .

Thus also it is said of Phineas , upon that particular Act of Zeal , which he show'd in executing Judgment on Zimri and Cosbi , ( Numb . 25.7 , 8. ) that it was counted to him for Righteousness to all Generations for evermore , Psalm 106.31 . i . e . it was look'd upon and owned by God as a righteous Act , and he a righteous Person therein . Phineas doubtless was a good Man , and true Believer long before ; but he manifested it by this Act , wherein he was not only approved , but rewarded also by God for it , with the Promise of the continuance of the Priesthood in his Family , Numb . 25.11 , 13.

And the Case was the same with Rahab , who was justified by her hiding and sending away of the Spies , James 2.25 . which supposes her Faith in the true God , whom therefore we find she does acknowledge , Josh . 2.11 . and so believed in God before , and was justified accordingly . And why may we not understand that place , Rev. 22.11 . Let him that is Righteous , be Righteous still , {αβγδ} , to this Sense ? Let him persevere in the Way of Righteousness and Holiness , that he may be still approved and accounted Righteous by God .

And indeed , How can it be otherwise , but that there should be such a particular Justification ? Since one that is a righteous Person , and in a justified Estate , yet is not righteous in every Act that he does , and therefore cannot be approved and accounted righteous therein by God , but only in those particular Actions wherein he does Act according to the Rule of Righteousness , viz. the Word and Will of God .

As there 's a General Repentance for all Sins past ; when God does first work in a saving way upon a Person , by turning him from Darkness to Light , and from the Power of Satan unto God ; so there 's a Particular Repentance , for those Sins which he commits afterwards : And answerably hereunto , As there 's a General and first Pardon for all Sins past , bestowed by God upon his first General Repentance , so likewise there 's a Particular , repeated , renewed Pardon , for our daily Failings and Infirmities ( which Christ therefore has taught us daily to pray for : ) So , besides the first general Justification , there must needs be a repeated , renewed , after-Justification , upon the renewed Exercise of any Grace , or performance of any Duty : As Faith or any other Grace is exercised afresh , so are we counted Righteous afresh . As Pardon is renewed daily upon our Repentance , so is Justification upon our Obedience . As God does not pardon all Sin at first , upon our first Repentance , viz. not Sins to come , but only those that are past ; so neither does he account us Righteous in our first Justification in reference to all the Acts of Righteousness that are to come , but only the present ; for those run parallel together , Accounting Righteous , and pardoning our Sins : And therefore why not renewed Justification , as well as renewed Pardon ; they being so near a Kin ? And why should any reject or be shy of admitting the one , who do not scruple the other ? But only , that it does not fit and fall in cleverly with their Notion of Justification by the Righteousness of Christ imputed to us in their Sense .

As 't is commonly said , That Conservation is a continued Creation , i.e. God puts forth the same Almighty Power in preserving his Creatures in their Being , as He did at first , in bestowing a Being upon them , so upon every holy and righteous Action God renews , or continues the same Grace and Favour to us in accounting us Righteous , which he did at first put forth when we began to believe .

Yea , it is observable , That even Wicked Men may be justified by God as to some particular Act , though their Persons are not justified . Thus Abimelech does not only justifie himself , but was justified by God , and acquitted from any wicked Design , or sinister intent in his taking of Sarah , Gen. 20.6 . God said unto him , in a Dream , I know that thou didst this in the Integrity of thy Heart : Tho' probably he was a Heathen King , and his People Heathens ; for Abraham saith , ver . 11. I thought , surely the fear of God is not in this Place .

CHAP. XVI . Concerning the Order of Justification .

THe Last thing to be spoken unto , is , Concerning the Order and Method of Justification : And here I observe , That it is placed after Calling , Rom. 8.30 . Whom he called , them he also justified . Now Calling , is the powerful inclining the Heart to comply with the Will of God , and prevailing with it , to give up it self to God in Christ , when the Heart is effectually wrought upon by the Preaching of the Word : And so I make it to be all one with sanctifying , renewing , regenerating , &c.

't is also placed after [ washed and sactified ] 1 Cor . 6.11 . But ye are washed , but ye are sanctified , but ye are justified .

And it is the same thing , where we find Forgiveness always placed after Repentance , and Repentance required in Order thereto : For as Repentance and Faith are inseparably united , ( being the same for Substance with Conversion , Sanctification , &c. as has been show'd , ch . 12. § . 8. ) So are Pardon and Justification . Now , I say , the Scripture every where makes Repentance and Conversion to precede Pardon . As Mark 4.12 . Luke 24.47 . Acts 5.31 . and 26.18 . To turn them from Darkness to Light , that they may receive forgiveness of Sins . Implying , that there must first be such a turning before there be forgiveness : And this he speaks not of a particular and second Repentance ( as some except ) but of a general and first Repentance . So Acts 3.19 . Repent therefore and be converted , that your Sins may be blotted out . Repentance is for Remission , Mark 1.4 . So likewise in those Exemplifications of the Covenant of Grace , Heb . 8.10 , 12. The first thing is , I 'll put my Laws into their Minds , and write them in their Hearts ( i.e. I 'll endue them with a Principle of Gospel-Obedience ) and then in the last Place it 's added , I 'll be merciful to their Unrighteousness , and their Sins , and their Iniquities I 'll remember no more . And in that other parallel Place , where he mentions the same matter again , ch . 10.16 , 17. This is the Covenant that I will make with them , I will put my Laws into their Hearts , and their Sins and their Iniquities , I will remember no more . By all which it appears , That this is the Method wherein God dispenses , and we must expect Pardon ; and that Repentance and turning the Heart from the Creature to God , from Self to Christ , and from Sin to Holiness , are necessary in Order to Pardon ; since this Method is always observed invariably .

Whence I infer , that Faith , Repentance , Sanctification , Conversion , &c. ( which are all the same thing in Substance , as has been said ) do in Order of Nature at least , precede Pardon and Justification , Since this Order of placing them is always observed ; and there 's no clear or convincing Proof to enforce any other Order ; and that there 's a Coherence , Dependence , and Connection of these things together , and one upon another . Indeed where things have no Dependence , the same Order is not constantly observed , as in placing the Commandments , Mark 10.19 . and in naming the Fruits of the Spirit , Gal. 5.22 . 2 Pet . 1.5 , 7. In such Cases the Method is but Arbitrary , and may be varied at Pleasure ; but where they depend one upon another ( as in this Case ) and there 's no instance to the contrary , we must needs conclude , that 't is not an Arbitrary , but a necessary Order , arising from the Nature of Things : Not an Order of Words , but of Things .

The Conclusion .

AND thus I have given a plain , impartial , and I hope , satisfactory account of the Nature of Justification , and what else occurs in Scripture concerning it : Wherein if I have at any time turn'd aside out of the beaten Road , it is in compliance with Scripture-directions , and that I might follow the Conduct thereof ; which therefore I hope may recommend it self to acceptance in that respect . And I take it for an evidence , that it is the right way , because of the commodiousness , coherence , consistence , intelligibleness and smoothness thereof : As also for its convenience in divers respects ,

( 1. ) Here you shall meet with no such intricate , puzling , perplexing Distinctions , which some are feign to come without any warrant from Scripture , but meerly to serve a turn , and that they may {αβγδ} .

( 2. ) Hereby I am discharged from any Obligation to advance those strange , unscriptural Positions , That Pardon precedes Repentance ; That more is required to Salvation than to Justification ; That the new Covenant is only a Promise , and not a Law , and the like .

( 3. ) Hereby I avoid many figurative Expositions of Scripture which others are feign to make use of to salve their Phaenomena : As , when we are said to be justified by Faith , they take it Metonymically , for the Object of Faith , viz. the Righteousness of Christ : Which , what is it else , than to make the Scripture a meer Nose of Wax , and a Leaden Rule to comply with our Fancies , and not to form our Judgments according to it ? And therefore I have taken the nearest and most obvious Sense , without running to Tropes and Figures . If any one can bid fairer for the true and proper meaning of those Places I have handled , and give a more easie Sense , which lies smoother with the Words , I shall very readily and gladly hearken to it .

And now in all that has been said , I hope there is nothing derogatory to the Free Grace of God , or the Work of Redemption and Salvation by Christ ; for still I own all to be of Mercy and Free-grace as has been show'd . And therefore , if there be any one Word which upon due Trial can justly be charged with , or found to be guilty of the least Intrenchment upon those things , I revoke and renounce it , and would have it taken as not said ; yea , I condemn it to be executed as a Malefactor and Traitor against the Crown and Dignity of our great Lord and Sovereign .

To conclude , Though I will not say , That other Foundation can no Man lay , than that which has been laid . Yet this I think I may safely affirm , that a better and surer Foundation can no Man lay , because all the Stones thereof are digg'd out of the Quarry of the Scriptures ; and if any Hay , Stubble , Chaff or such like combustible matter should be built upon this Foundation , which will not endure the fiery Trial , I know I shall suffer loss ; and therefore I have endeavour'd to my utmost to avoid such a superstructure .

Theses upon the Question ensuing .

WHether the Active Obedience or Righteousness of Christ be imputed to us for our Justification ?

Whether Christ obeyed the Law in our stead ?

Whether Christ's obeying the preceptive Part of the Law , as well as his suffering the Penalty of the Law , be imputed to us in our Justification ?

This Question , you see , like Joseph's Coat , is parti-colour'd : It is clad in Change of Raiment : Yet the Body , the Substance is the same . But in what Shape or Dress soever it appears , there are these three Things considerable in it .

1. The Subject ; the Obedience or Righteousness of Christ .

2. The Manner of Conveyance , or Application of this Righteousness to us ; by Imputation .

3. The End ; for our Justification .

All which must be distinctly and fully open'd for the more clear Stating of the Question . And accordingly , I shall ( 1. ) Open the Terms . ( 2. ) State the Question . ( 3. ) Lay down some Propositions to make Way for the Resolution of the Question ( 4. ) Show how far forth there is an Agreement on all sides . ( 5. ) Produce the principal Arguments on both sides . ( 6. ) Answer the Arguments for the distinct Interest of Christ's Active Obedience in our Justification . And so proceed lastly to the Determination of the Question .

In all which I implore the Divine Assistance and Conduct , that I may not decline either to the Right Hand or to the Left , by denying what ought to be granted , or granting what ought to be denied , but may steer an even Course in the true , narrow way .

First , Then , To open the Terms .

1. The first Term to be consider'd is , The Righteousness of Christ . This is twofold , Essential and Personal . His Essential Righteousness as God , we have no concern in here , except we would lift our selves under Osiander's Banners , and March into his Tents . This therefore I shall dismiss without any further Consideration ; and speak only of His Personal Righteousness . This is twofold ,

Habitual and Actual .

1. Habitual , which is the Rectitude , or exact Conformity of his Humane Nature to the Will and Law of God ; or his perfect , habitual , inherent Holiness . This flows necessarily from the Grace of Union , and hence is his Humane Nature Born of the Virgin Mary , called , That Holy Thing by the Angel , in the Gospel of St. Luke ; Luke 1.35 .

2. His Actual Righteousness , consisting in his actual Conformity to the Law of God . Some here distinguish of this Righteousness , that it was either such as was common to him with other Men , viz. his Conformity to the Moral Law , as a Man , and to the Ceremonial Law as a Jew ; or such as was peculiar to him as Mediator . But the very Learned Bodius rejects this Distinction as dangerous and unsound . Haec distinctio periculosa est , nec admittenda iis qui receptam in Ecclesiis nostris , de Justificationem Sententiam tueri satagunt ; imò cum ipsâ veritate non uno modo pugnat . In Ephes . p. 809. But though the Scripture saith expresly , that he was made under the Law , to wit , of Moses ( Gal. 4.4 . ) to which purpose Bodius Discourses at large in the place fore-quoted : And though Christ's Righteousness was the same in Substance with that which others are obliged to , in respect to the Rule to square his Actions by , that is , the Law of God , which he fulfilled [ All he did was included in that Sum of the Law , the Love of God , and our Neighbour , which was to be applied by him in his particular Capacity , as all general Rules are by others in their respective Capacities , ] and likewise in respect of its general End , the Glory of God : Yet in regard that his particular End was different from others , and peculiar to himself as Mediator ( it being not performed on his own account , but ours , as I shall say by and by ) in pursuance of Articles between him and his Father in the Covenant of Redemption , and the End specificating the Action , so that the same Act for Matter and Substance of it by a different End may be rendred of a different Nature , I see not but this Distinction may be admitted .

The second Term to be consider'd and explain'd , is this Actual Righteousness , or Obedience , which is commonly distinguisht into Active and Passive : The Validity and Propriety of which Distinction shall be consider'd hereafter . At present I shall show what it is , according to the common Notion that is given of it .

( 1. ) The Active Obedience of Christ does consist in his Conformity to the Preceptive Part of the Law , or his performing all those Duties required in the Law . Now though for the Substance of his Obedience , it be the same with that which other Men are oblig'd unto , as I said , yet there 's a great deal of difference in this respect . That all others are absolutely bound to Obedience , by the indispensible Law of Creation ; but his Obedience was that which was voluntarily undertaken , and to which he was not bound originally and antecedently to his own Will . ( Concerning which see more afterwards , Prop . 3. ) And hence it became meritorious and satisfactory : For Satisfactionem redditio voluntaria equivalentis , aliter indebiti , as Scotus has it .

( 2. The Passive Obedience of Christ does consist in his emptying or divesting himself of , and laying aside , for a time , that Glory and Majesty that was due to him , and taking upon him , or submitting to a State of Humiliation ; in being made of a Woman , taking upon him the Form of a Servant , made under the Law , and Suffering the Penalty of the Law , or whatsoever was due to us for our Transgression of it .

In all ordinary Cases , Obedience to the commanding part of the Law , in doing what it requires , or forbearing what it forbids , is one thing ; and Submission to the Penalty of the Law , or yielding to suffer what it imposes for it 's Trangression , is another : And therefore some will not allow of the Term [ Passive Obedience ] as a proper Expression , because obeying and suffering can't meet together , and belong to the same Act. And indeed in strictness of Speech , I can't see how it can pass for currant in ordinary Cases : And we know Passive Obedience is that which has got a very ill Name of late . But what ever it be in other Cases , where I take it for granted , that few or none suffer the Penalty of the Law willingly , but only because they can't tell how to help it , yet in the Point before us the Case is far otherwise ; for Christ was active in all his Sufferings ( as we shall see more fully afterwards ) and is expresly said to be obedient unto Death , i.e. manifested his Obedience in Dying : And therefore his Sufferings may very properly be called Passive Obedience , i.e. he did obey in all his Sufferings .

Well then , this Distinction of Christ's Active and Passive Obedience , being understood Obj ctivè , as applied to the Law , and the Preceptive and Penal Parts of it , to which it relates , may pass for currant : But if it be taken Subjectivè , in reference to the Person performing it ( though those are distinct things in other Men , as I said , and flow from distinct Principles ; the one from a Principle of Justice and Honesty ( I mean in reference to Humane Laws ) the other meerly from Force and Compulsion , yet ) in Christ they did proceed from the same Principle of Obedience to the Will of God ; so that he was Active in all he suffer'd . Of which more hereafter .

3. The Third Term is [ Imputation ] which is the Way whereby Christ's Righteousness is made ours , and conveyed to us . Here I 'll consider , ( 1. ) How the Word is translated out of t●e Hebrew and Greek . ( 2. ) How it is used .

( 1. ) There 's no other Word used for it in the Hebrew , but {αβγδ} which is translated very many Ways : To think , to consider , to devise , to purpose , to imagine , to regard , to conceive , to mean , to invent , to hold for ( I could give the several Places where 't is thus translated were it of any use ) these I pass over with the bare mention of 'em , and insist only upon those which concern the business in Hand : And so it 's translated , to impute , Psalm 32.2 . Blessed is the Man , to whom the Lord will not impute Iniquity , 2 Sam . 19.19 . Let not my Lord impute Iniquity unto me . Lev . 7.18 . It shall not be imputed to him that offers it . And 17.4 . Blood shall be imputed to him . To count , Gen. 15.6 . He counted it to him for Righteousness . So Psalm 106.31 . To reckon , Numb . 18.27 . This your heave-offering shall be reckon'd to you , as though it were the Corn of the Threshing-floor .

The Word in the New Testament , is {αβγδ} , translated also diversly : To suppose , to reason , to number , to conclude ; And as to the present purpose , it 's translated , to count , Rom. 4.3 . Abram believed God , and it was counted to him for Righteousness . So ver . 5. and Gal. 3.6 . To reckon , Rom. 4.9 . Faith was reckon'd to Abram for Righteousness . To impute , Rom. 4.8 . To whom the Lord will not impute Sin . ver . 22. It was imputed to him for Righteousness . So ver . 23 , 24. and James 2.23 . Rom. 4.11 . That Righteousness might be imputed to th●m also . 2 Cor . 5.19 . Not imputing to them their Trespasses .

So that to have Christ's Righteousness imputed to us , is to have it counted , esteemed , reckon'd as ours to all intents and purposes ; that we should be held for Righteous Persons , and numbred among ' em .

( 2. ) How it 's applied . It 's applied either to Matters of Crime , or Duty . When it is spoken of that , that is evil or a fault , then it signifies to Charge one with it : As it 's taken in that Speech of Shimei , 2 Sam . 19.19 . Let not my Lord impute Iniquity to me , i.e. Don't count me a Transgressor ; or , at least don't reckon with me , or deal with me as a Transgressor by punishing me for that Act. Let it not be charged upon me , so as that I should be punisht for it . And so it is expresly rendred , 2 Tim . 4.16 . {αβγδ} , Let it not be laid to their charge , i.e. Let it not be charg'd upon 'em so as that they should be punisht for it .

But now on the contrary , when it is spoken of , or applied to any thing that is Good , and matter of Duty , then , it is generally taken for matter of Grace , Favour and Kindness ; so that such a thing is reckon'd and counted to a Man , which yet really and in strictness is not so : As in that Place , Numb . 18.27 . This heave-offering sha●l be reckon'd to you , as though it were the Corn of the Threshing-floor , i.e. Though it be not really that thing , yet it shall stand you in the same stead , and serve you to the same intents and purposes as if it were so .

Yet those that hold the Imputation in the largest Sense , viz. both of Christ's Active and Passive Righteousness or Obedience , don't say it is formally imputed to us . When we say Christ's Righteousness is imputed to us , this is not so to be understood as if it were made so formally ours , that thereby we could be said to be as Righteous as Christ is , and be infinitely perfect as he was ; but the Sense is , it is the matter , or material Cause of our Justification , or whereby we stand justified in the sight of God . A. Burges of Justification , Part 2. p. 294.

4. The Last Term to be open'd is [ Justification ] But this I shall not need to enlarge upon ; I take it to consist in God's accounting us Righteous , and dealing with us as such , by discharging us from the Curse of the Law , and Eternal Condemnation , and bestowing upon us all those Benefits and Priviledges which belong to Righteous Persons .

The Terms being thus open'd , the next thing is

3. To give the Sense and State of the Question , which is this , Whether the actual Righteousness , or whole Obedience of Christ both to the Precept and Penalty of the Law , be ( not only for our Benefit and Advantage some way or other , but ) reckon'd by God as done in our stead , and so counted ours as if we had fully obey'd the Law our selves , so that in Consideration thereof we are counted perfectly Righteous , or conformable to the Law , and acquitted from the Guilt and Punishment of our Sins , and have right to the heavenly Inheritance ?

Now to make way for the Resolution of this Question .

3. I shall lay down these ensuing Propositions , relating to some Points , which come into Consideration in the handling of this Question , and may serve as Fontes solutionum , Sources out of which one may draw Answers to several of the Arguments for the Active Obedience consider'd separately or distinctly from the Passive .

Prop . 1. It is one thing what Christ has done for us ( i.e. for our Benefit and Advantage ) and another , what he has done in ●ur stead : We must distinguish between these two , I readily grant , That all that Christ did and suffer'd was for us , and for our sakes , but not in our stead . It seems clear to me , that nothing is to be reckon'd as done in our stead , but the Works or Acts of his Priestly Office . To make this out , let us take a distinct view of the several Acts or Branches of his Prophetical and Kingly Offices , as they are enumerated by the Assembly in their Larger Catechism . Christ executes the Office of a Prophet in revealing to his Church in all Ages , by his Spirit , and Word , in divers ways of Administration , the whole Will of God in all things concerning their Edification and Salvation . Answer to Question 43. ] ' Christ executes the Office of a King , in calling out of the World a People to himself , and giving them Officers , Laws and Censures by which he visibly governs 'em ; in bestowing saving Grace upon his Elect ; rewarding their Obedience , and correcting 'em for their Sins ; preserving and supporting 'em under all their Temptations and Sufferings ; restraining and overcoming all their Enemies , and powerfully ordering all things for his own Glory and their Good ; and also in taking Vengeance on the rest who know not God , and obey not the Gospel . Answer to Question 45. ] Now will any say He did these things in our stead ? No certainly . All this indeed is for our sakes ; they all conduce to our Benefit and Advantage , but certainly , not in our stead . These things are not requir'd of us ; and therefore not done in our stead .

But now look upon the Acts of his Priestly Office , Christ executes the Office of a Priest , in his once Offering himself a Sacrifice without spot to God , to be a Reconciliation for the Sins of his People , and in making continual Intercession for ' em . And here it is only the former of these which he did in our stead , viz. becoming a Sacrifice for us ; undergoing the Penalty of the Law in our stead , so that now we are not bound to undergo it . He suffer'd that which otherwise we must have suffer'd , and therefore we are not bound to suffer .

Hence we read expresly of his giving himself for us , in the Lump and General , Eph. 5.2 , 25. Gal. 2.20 . Tit . 2.14 . For our Sins , Gal. 1.4 . a Ransom for all , 1 Tim . 2.6 . which is parcell'd out into many Particulars : His Body given for us , Luke 22.19 . broken for us , 1 Cor . 11.24 . His Blood shed for us , Luke 22.20 . His Life a Ransom for many , Mat . 20.28 . His Life for the Sheep , John 10.11 , 15.

All these are Acts of his Priestly Office , but nothing is expresly said of his Obeying for us .

Mr. A. Burges considers this Distinction , and shows how far he allows of it , and at last concludes , We grant the necessity of this Distinction ; only we blame 'em for making his Active Obedience , no more than a Condition requisite to his being Mediator . Of Justification , Part 2. p. 417.

This then is clear , That such a Distinction must be allowed of ; and though it be abused by the Polonian Merchants in applying it to Christ's Sufferings ( which were certainly in our stead , as well as for our Advantage ) yet there may be a lawful , yea necessary use made of it .

Christ was In vitâ passivam habuit actionem , in morte passionem activam sustinuit , dum salutem operatur in medio terrae . Bern . Serm . 4. Active in all he Suffer'd , and Passive in all he Acted . There are two things considerable in Christ's Obedience .

( 1. ) The State in which he obeyed . ( 2. ) The Principle of his Obedience . In respect of his State , he suffer'd in all he acted : In respect of the Principle of his Obedience , he was Active in all he suffer'd .

1. In regard of the Principle of his Obedience , he was Active in all he suffer'd : His Will did concur and was eminently Active in all his Sufferings ( whence his Suffering is called doing , Psalm 40.8 . ) Isa . 50.5 , 6. The Lord has open'd my Ear , and I was not rebellious , neither turn'd away back : I gave my back to the smiters , and my cheeks to them that pluckt off the Hair : I hid not my Face from shame and spitting . So Phil . 2.7 , 8. He made himself of no Reputation , he took upon him the form of a Servant , he humbled himself and became obedient unto Death . So he saith of himself , John 10.15 . I lay down my Life for my Sheep . And ver . 17 , 18. Therefore doth my Father love me , because I lay down my life , that I may take it again : No Man takes it from me , but I have Power to lay it down of my self . So when he came to the very Act of Dying , the Text saith , Mat . 27.50 . {αβγδ} : He dismist his Spirit : He sent it away : It was not taken from him , but he resign'd it up . As it was said of him , John 11.33 . Concerning his Sympathetical Sorrow for Lazarus's Death , {αβγδ} , he troubled himself ; his Sorrow did not seise upon him , as our Passions do on us , but he took it to him : He stirr'd it up in himself . So in his Death and Sufferings he was not so much Passive as Active . What the Psalmist saith of the Sun in the Sky , may be applied to this Son of Righteousness , he rejoiced to run his Race of Sufferings . I delight , saith he , to do thy will , speaking of his Sufferings . Nay , he was not only willing , but glad to suffer . He long'd as much , till the time of his Suffering was come , that it might be accomplisht , as a Woman with Child longs for the time of her delivery , Luke 12.50 .

2. On the other Hand , In regard of the State wherein he obey'd , he may be said to be Passive in all he acted : Because all he acted , and all the Obedience he paid to the Law , was upon the account of his Humiliation , as he was in that State . In regard of this State it is , that he was under the Law ( both under the Preceptive and Penal Part of it : Not only under the Penal , but Preceptive Part of it ) and so bound to yield Obedience to it : Not meerly as a Creature ; for his Humane Nature is a Creature still , now he is in Heaven , yet not under the Law . No ; that was proper to his State of Humiliation , and a part of it . His very being in that State was a Suffering . Not only did he suffer in that State , but the very State it self was a Suffering ; wherein he suffer'd an eclipse of his Glory ; emptied and divested himself of his Majesty , laid aside the Dignity of his Person , took upon him the Form of a Servant , and was made Subject to the Law : And therefore in all he did in that State , he was a Sufferer , and may be said to suffer in it . His Obedience was part of his Humiliation , or of his Suffering State .

And herein Christ's Sufferings differ'd from all other Men's , ( as I hinted afore ) for I take it for granted that no Man suffers the Penalty of any Law , but would avoid it , if it lay in his Power : But Christ could have avoided Suffering , if he had so pleased , John 10.18 . No Man takes away my Life from me ( viz. against my Will , as it befals others ) but I lay it down of my self .

The Obedience of Christ to the Preceptive Part of the Law may be consider'd either Objectivè , or Subjectivè , ( as was hinted afore . )

( 1. ) Objectivè , in regard of the Matter of his Obedience , and the Duties he performed ; and so it was the same with that which others are oblig'd unto : Whence we are commanded to imitate and follow him in meekness , lowliness of Mind , &c.

( 2. ) Subjectivè , as performed by him in that Capacity ; and so , inasmuch as Obedience was not originally due from him , but only by his voluntary undertaking , therefore he was a Sufferer even in the very doing those Duties ; which cannot be said of any other Man . Sometimes indeed Suffering is called Doing in Scripture , Heb . 10.36 . After ye have done the Will of God , i.e. suffer'd what God laid upon you : But Doing never called Suffering , that I know of , in reference to others ; but so it was with Christ .

Prop . 3. Christ was not bound to obey the Law for Himself , and upon his own account , as he was a Man .

This Point is handled at large by Mr. A. Burges of Justification , Part 2. p. 386. but he seems to be unresolved in his Judgment about it ( though he was a very Learned , Judicious Divine ) as appears by these Passages . Whether the Hypostatical Union did absolutely free Christ from any Obligation to the Moral Law , I much doubt : For still his Humane Nature did abide a Creature ; and the Will of a Creature cannot be the Supream Law . Therefore it had an Obligation upon it , p. 386. Christ , though when he assumed the Humane Nature was indispensibly subjected to the Law of God , yet because he did freely and volun●arily become Man , and so put himself of his own accord into a state of Subjection , therefore we may absolutely and truly say , Christ was freed from the Law , p. 402.

But that the Hypostatical Union did advance , and set his Humane Nature above all Obligation to Law , these following Reasons prevail with me to believe .

1. Because Christ did not take upon him a Humane Person , but only the Humane Nature . His Personality did belong to his Divine Nature , not to his Humane . He was not a Humane Person , but only a Divine Person . Whence I argue thus , ( 1. ) He t●at is only a Divine Person , and not a Humane , is not necessarily subject to the Law ; for he is Lord of the Law : ( Mark 2.28 . ) He is a Law to himself , His Will is the Reason of the Law , and not the Law of his Will . But Christ is only a Divine Person . Though the Person that is God , is Man also , yet not a Humane Person , but only a Divine . ( 2. ) Actiones sunt suppositorum . Actions belong to Persons : So that Christ being only a Divine Person , his Actions were properly the Actions of God ; and therefore not subject to any Law . The Godhead , or Divine Nature subsisting in the second Person of the Trinity , was the Principium quod , the Principle or Person that did perform those Actions : The Humane Nature was only the Principium quo , the Principle wherein , or Instrument whereby they were performed : And therefore , the Actions were not properly and primarily to be ascribed to that , but to the Godhead , which was the principal Agent ; and consequently not subject to any Law , more than God himself .

2. Because the Hypostatical Union exalted the Humane Nature far above a servile State , or the State and Condition of any meer Creature ; and therefore falls not under the same Rules with any other Creature . As when a Nobleman marries one of his Servants , she is hereby advanc'd above the Condition of a Servant . Hence it has a Partnership in Divine Honour , Heb . 1.6 .

3. Because Christ is a Man still , now in Heaven ; but he is not bound to the Law now : Therefore he is not bound to it purely as a Man .

4. Because Christ became Man not for himself , but for us ( Isa . 9.6 . ) therefore he was not bound to obey the Law for himself but for us . As he that becomes a Surety for another , though thereby he be bound to pay the Debt , yet he does not pay it for himself but for the other .

5. That Passage of the Apostle , Phil . 2.8 . seems to favour this Opinion , Being found in fashion as a Man , he humbled himself . It was not meerly his being a Man , and having the Humane Nature that oblig'd him to Obedience , but it was his own voluntary Act to humble himself , and subject himself to the Law . He was first a Man , and then humbled himself , not humbled because a Man .

These Arguments prevail with me to conclude , That Christ meerly as a Man , and purely upon that account , was not bound to obey the Law for himself ; but it was for our sakes ; as all he did and suffer'd was . It was as our Surety , and because he freely subjected himself to the Law ; not arising necessarily from his assuming our Nature .

And so the very Learned Bodi . determines it . Vinculum unionis hypostaticae ab omni naturali Subjectione ligi Divinae Christi naturam humanam exemit , in Eph. p. 812. And again , Deus humanitatem ab ipsâ conceptione , supra gradum naturalem & humanum subsistendi modum , immensum quantum exaltavit , atque ita servili Conditione , per unionis illius fastigium , exemit , p. 813. b .

As for that Reason of Mr. Burges , The Will of the Creature cannot be the Supream Law , and therefore had an Obligation upon it ; I answer , The Humane Nature being taken into personal Union with the Godhead , had no need of a Law , but was conformable to the Rules of Righteousness and Holiness after a more august and transcendent manner , having the fulness of the Godhead dwelling bodily in it , from the first moment of it 's Conception ; so that it had the Fountain of all Holiness in it self , and consequently , no more needed a Law than God himself doth .

Prop . 4 There 's no mean between being freed from Sufferings , and having a right to Eternal Life . As , there 's no mean between being free from Sin and being Righteous ; for since Sin is of two sorts , of Omission and Commission , a Man cannot be free from Sin , but , both by performing the Duties enjoin'd , and avoiding the Sins forbidden , and he that does both these is certainly a righteous Person , and fully conformable to the Law . So , there 's no mean between being freed from Sufferings , and having a right to Eternal Life . For how can a Man be free from Sufferings , but by being free from Sin ? Whatsoever frees a Man from Suffering frees him also from Sin , i.e. from the guilt of it ; and he that is thus free from Sufferings must have a right to Eternal Life . For whatsoever imaginary difference a Man may make between these in his own Brain , yet God never plac't Man in such a Condition , but that if he was free from Sin , he had a Right and Title to Eternal Life : And accordingly we find the Apostle shows , that whosoever are freed from the Curse are partakers of the Blessing , Gal. 3.13 , 14. compar'd ; and again , By being redeem'd from the Law , i.e. from the Curse of it , thereupon we receive the Adoption of Sons , Gal. 4.5 . And so David pronounces him blessed , to whom the Lord imputes not Sin , Psalm 32.1 . To whom the Lord is a shield to defend from Evil , he is also an exceeding great Reward , to supply with all good , Gen. 15.1 . But above all , those Words of Christ are express and full to this Purpose , John 6.51 . My Flesh I give for the Life of the World , i.e. I expose my Humane Nature to all sorts of Sufferings and Death it self , thereby to Purchase ( not only freedom from Hell , but ) Eternal Life for all those , whether Jews or Gentiles , that shall believe in me .

Prop . 5. It must be granted , That imputing Christ's Righteousness to us , is not a Scripture-Expression : 't is not found {αβγδ} in any Place of Scripture . All that in Scripture is said to be reckon'd , imputed , or counted to us in the Matter of Justification is only Abram's believing God , Gen. 15.6 . Abram believed the Lord , and he counted it to him for Righteousness , quoted Rom. 4.3 . Gal. 3.6 . James 2.23 . His Faith is counted for Righteousness , Rom. 4.5 . and ver . 9. Faith was reckon'd to Abram for Righteousness , and ver . 22. It was imputed to him for Righteousness , i.e. his being strong in Faith and fully perswaded , &c. ver. 20 , 21. So ver . 23 , 24. And Phineas's executing Judgment , Psalm 106.30 , 31. Then stood up Phineas and executed Judgment , and that was counted to him for Righteousness unto all Generations for evermore .

There is but one Place wherein it is pretended that the Righteousness of Christ is said to be imputed to us , viz. Rom. 4.11 . That Righteousness might be imputed to them also . Which , say some , cannot be meant of our own Righteousness , and therefore must be meant of Christ's . But the plain Sense of those Words , I take to be no more but this , That as Abram had assurance given him by Circumcision , that God accounted him a Righteous Person upon his believing , so should the uncircumcised Gentiles be counted Righteous also upon their believing . The Apostle is their showing how Abram came to be counted Righteous ; not by his Circumcision , but by his Faith : For he believed before he was circumcised , and that Faith was reckon'd to him for Righteousness , as a Pattern of the way or manner how the uncircumcised Gentiles might come to be counted Righteous also , or might have Righteousness imputed to 'em , ver . 9 , 11. And so it must needs be taken in that Place , Psalm 106.30 , 31. where it is said , that Phineas's executing Judgment was counted to him for Righteousness , i.e. was owned and accepted by God , though it may have an appearance of irregurality in it , as an eminent Act of Righteousness , and in doing of which he show'd himself a Righteous Person .

Yet this will no more overthrow or undermine the true Doctrine of Imputation , than denying the Word [ Trinity ] to be found in Scripture will overthrow that Doctrine . And therefore , I don't speak this to deny the Thing : I don't lay so much stress upon the Phrase or Expression , as therefore to deny the Thing : For I think that Passage of the Apostle , Rom. 5.19 . is a solid Foundation to build the Doctrine of imputed Righteousness upon . As by one Man's disobedience many were made Sinners , so by the Obedience of one shall many be made Righteous . There are but two ways , whereby we can be made Sinners by Adam's disobedience ; either as we derive Corruption of Nature from him , or as the Guilt of his first Sin is imputed to us .

The former cannot be here meant , because the Apostle's Scope here is to illustrate the manner of Christ's conveying Righteousness to us , or Christ's Justifying us by his Righteousness , by the Type , of Adam's conveying Sin to us , or by our becoming Sinners by Adam's disobedience : But if he should mean it of Adam's conveying the Corruption of Nature to us , it would be Forreign to his Design , because in that Way Christ does not make us Righteous as Adam made us Sinners . But the Apostle's Words are express , that in one and the same Way it is that we are made Sinners by one , and Righteous by the other . And therefore it must be meant of the former Way ; That we are made Sinners by the Imputation of the Guilt of Adam's first Sin , and so we are made Righteous by the Imputation of the Obedience of Christ .

So that I say , I don't hereby deny the Thing , but only that the Truth may be setled upon a right Foundation , and not by making use of Proofs as will not bear the Test of a strict Examination , thereby to expose it to Cavils .

That the Righteousness of Christ apprehended by Faith is the alone meritorious Cause of our Justification before God , I take to be a fundamental , undoubted Truth : Whether it be the material Cause also , is more disputable , though that seems to me to be a Truth also : But certainly God never laid the stress of our Salvation upon such Logical , or Metaphysical Notions : And whether his Active and Passive Righteousness do equally concur herein , is that which we are enquiring after .

Prop . 6. There 's no ground nor warrant at all from Scripture to assign distinct Benefits to distinct Acts or Parts of Christ's Righteousness .

Some attribute freedom from the guilt of Original Sin to Christ's habitual Righteousness ; freedom from Punishment to his Passive Obedience ; and a right to Eternal Life to his Active Obedience . But the Scripture , as it does not distinguish of his Righteousness or Obedience . So it ascribes all Benefits to his Sufferings ; as will be fully seen afterwards .

Thus I have dispatcht the Third Stage of my Journey .

The next Point I proposed to speak unto is , to show Wherein , or How far forth the contending Parties are agreed , and Wherein they differ .

1. It is agreed on both Hands , that we are fully discharged and acquitted from Suffering the Penalty of the Law by Christ's Sufferings .

2. On the other Hand , it is agreed that we are not acquitted from Obedience to the Moral Law by Christ's Active Obedience .

3. All are agreed , That Christ's Righteousness is the meritorious Cause of our Justification .

4. Both are agreed as to the Effect or Fruit of Christ's Righteousness . They that deny the Imputation of the Active , yet ascribe the same Effects in all respects , as fully to the Passive alone , as the others do to both : So that all is ascribed to Christ still , and nothing to Self .

5. All agree , That the Question is meant only of that Righteousness which Christ performed while he was on Earth in his state of Humiliation ; not of that Righteousness he has now in Heaven .

6. We agree also , That all that Christ was and did is some way or other for our Benefit and Advantage . He was born and given to and for us , Isa . 9.6 . He lived a Holy Life , did no Sin , neither was guile found in his Mouth , to leave us an Example that we should follow his steps , 1 Pet . 2.21 , 22. Learn of him , Mat . 11.20 . and do as he did , John 13.15 .

7. Yea we further agree also , That Christ's Active Obedience is necessary to our Justification , inasmuch as without that he could not have offer'd himself a spotless Sacrifice to God's Justice , and consequently , not have made Satisfaction for our Sins .

So that all the Question is about Christ's Active Righteousness ; Whether his Obedience to the Preceptive Part of the Law be imputed to us , and accounted as performed in our stead ? And now I come .

5. To the Arguments on either side . ( 1. ) For the Active Obedience . ( 2. ) Against it . ( 3. ) For the Passive alone : Wherein I shall extract only the Spirits , and leave the flegm behind .

1. I begin with the Arguments for the Active Obedience , to which , for Brevity and Perspicuity's sake , I shall annex the Answers .

There are two Arguments which seem to me to have most strength in 'em , and weight with 'em , which therefore I shall begin with ; for if I can but give satisfaction to these , the rest will easily be paid off and discharg'd .

( 1. ) The first is from Heb . 7.22 . By so much was Jesus made a Surety of a better Testament : Where Christ is call'd a Surety : From whence it is thus argued , We owe a double Debt to the Law of God : A Debt of perfect Obedience as Creatures ; and a Debt of Suffering as sinful Creatures : Now Christ as our Surety must pay both these debts for us , we not being able to pay 'em our selves : And herein the primary Work of Christ was to perform that Obedience to the Law which we were oblig'd unto ; and secondarily to remove our Punishment due for the Transgression of it : So that if we consider the Stipulation that Christ made with the Father to be our Surety , his Active Obedience was the main and principal : As all Law-givers regard more the Obedience of their Laws , than Satisfaction to the Penalty . Burges of Justification , Part 2. p. 379. The same Argument for the Substance of it is urged by Dr. Goodwin , Vol. 3. Part 3. p. 338.

This Argument they build most upon : For saith Mr. Burgess , This Argument is the Foundation of all , and gives Life and Strength to all the rest , p. 378. This therefore I shall more strictly and exactly consider ; only premising this .

That this is but a Figurative Expression , and therefore not to be strain'd and extended beyond the Apostle's design and intent in the use of it , which what it is , will appear by these following Observations , Remarks , or Considerations .

1. This Expression is used concerning Christ in Relation to his Priestly Office : For of this , the Apostle is speaking throughout the whole Chapter . Therefore ,

2. This Suretiship of Christ must imply something that he did as Priest .

3. The Covenant that Christ was Surety of , is the Covenant of Grace , between God and Man , the two Parties in it .

4. The Work of a Surety is to undertake for another , where there is any doubt either of his Ability or Fidelity to perform his Covenant or Agreement .

5. Christ being a Surety of this Covenant , it must be in the behalf of one or both the Parties Covenanting . But

6 God stands in no need of a Surety ; for there can be no Question made of his performance of his Covenant in any respect . Therefore

7. It must be on Man's behalf that Christ is a Surety . Well then ! What did Christ do for Man as his Surety ?

I Answer , 1. Negatively . ( 1. ) Christ did not obey the Law in Man's stead ; for that is no part of a Priest's Work ; as was fully proved Proposition 1. Nor ( 2. ) Christ did not undertake that we might have strong Consolation , or full Assurance that God will bestow upon us the Blessings of the Covenant : For the Apostle grounds that upon the immutability of God's Counsel confirmed by Oath , Heb . 6.17 , 18. and not upon Christ's undertaking .

2. Affirmatively . ( 1. ) Christ undertook to undergo the Penalty of the Law in our stead for our Transgression of it ; which he did by sacrificing himself for us ; which was the proper Work of a Priest . ( 2. ) By vertue of this Sacrifice he has purchast Grace and Ability for us to perform the Terms of the Covenant , and yield the Obedience God requires therein , that so we may receive the Benefits of the Covenant . By his Sufferings he has purchast and procured for us the Holy Spirit and all needful supplies of Grace to enable us to fulfil the Conditions of the Covenant , 2 Cor . 5.15 . 1 Thes . 5.10 . John 17.19 . ( 3. ) He has undertaken also , that we shall continue stedfast in the Covenant , and not depart from it , Jer . 32.40 . John 10.28 . The first Covenant was broken for want of a Surety : therefore that this better Covenant might remain firm and stable , God has bestow'd a Surety upon us to undertake for us with him . Thus Christ is our Surety .

And upon this ground , there may a clear answer be given to a Passage of Dr. Goodwin . The Passive Righteousness of Christ , though of infinite Merit , will not suffice for the Debt of Obedience , and the Debt of Suffering too ; and therefore both Active and Passive must be imputed , Vol. 3. p. 338.

Not now to insist upon that which I shall more fully clear afterwards , That Christ's Active Obedience is included in his Passive ; at present I say , That Christ by his Passive Obedience has purchast Grace and Ability for us to pay that Debt of Obedience , which the Covenant of Grace requires , viz. to yield sincere Obedience to the Law : to which Sense I understand these Words , Rom. 8.4 . That the Righteousness of the Law might be fulfilled in us ; of which more hereafter . And thus the double Debt of the Law is discharged , chiefly by Christ , and partly by us in his Strength , and Grace derived from him .

( 2. ) From Rom. 5.19 . As by one Man's disobedience many were made Sinners , so by the Obedience of one shall many be made Righteous . Here it is urged , ( 1. ) That Obedience in the proper Notion of it , signifies Active Obedience to the Law , which is the principal intent of it . ( 2. ) That Obedience being a general Word , does include both Active and Passive . ( 3. ) Where the Scripture speaks generally , it is not to be limited , unless Necessity compel . ( 4. ) Christ's Obedience is opposed to Adam's disobedience , which was an Active Transgression of the Law , and therefore that that answers it must be an Active Accomplishment of the Law . ( 5. ) This Obedience is called Christ's Righteousness , ver . 18. Now Christ's Sufferings are never called in Scripture his Righteousness . Burgess , ubi supra , p. 330.

To all which I Answer in Order .

( 1. ) Christ's Suffering was yielding Active Obedience to the Law : For it was obeying a Command , John 10.18 . I have Power to lay it down , and I have Power to take it again . This Commandment have I received of my Father . Therefore it is called Doing his Will , Psalm 40.8 . And if this be not Active Obedience in the most proper formal Notion of it , What is ? Hence .

( 2. ) The Active is included in the Passive ( as will appear hereafter . ) And therefore

( 3. ) I don 't limit it to the Passive only . And

( 4. ) There is That that Answers to Adam's Active disobedience . And

( 5. ) May properly be called Christ's Righteousness also .

I might add further , That it is but a just demand , and reasonable Requirement . That where there is a general Expression in one Scripture ( as here , Obedience ) and a more particular or limited one in another ( as , Obedience unto Death , Phil . 2.8 . ) that the general should be interpreted and limited by the particular . But I think there 's no need of this last Answer : The former I take to be sufficient .

( 3. ) From Rom. 8.4 . That the Righteousness of the Law might be fulfilled in us . Or , The right of the Law , {αβγδ} . The Law has a right to require both Satisfaction to the Penalty , and Obedience to the Command : Both these must be done for us in and by Christ . The Righteousness of the Law cannot be said to be fulfilled in us , unless we have either by inherency or imputation , a perfect Obedience made ours . Burg . p. 361.

For Answer to this , I shall take the Pains to transcribe what that great Man , and profoundly judicious Divine , Dr. Manton saith on this Place , both for the weightiness of his Judgment and solidity of his Answer .

That the Righteousness of the Law might be fulfilled in us . How is this to be understood ? Of Justification , or Sanctification ? They that expound it in the former way make this the Sense : That Christ's Active Obedience , or fulfilling the Law , might be imputed and reckon'd to us as if done by us . But I cannot like this Interpretation . ( 1. ) Because it is contrary to the Apostle's scope , who speaks not of Christ's Active Obedience , but the Fruits of his Death , or his being made a Sin-Offering for us . ( 2. ) The Words will not bear it ; for the Apostle doth not say , That the Righteousness of the Law might be fulfilled for us , but , in us . ( 3. ) The Doctrine it self is not sound , unless rightly interpreted ; for though God , upon the account of Christ's Passive Obedience and Satisfaction , doth forgive our Sins , and his Active Obedience , as well as his Passive is the meritorious Cause of our Justification , as being a part of his Humiliation , yet that cannot be said to be fulfilled in us , which was done by Christ ; for God cannot be mistaken , and reckon us to fulfil the Law , which we have not ; and will not lye and say , we did it , when we did it not . 't is enough to say , Christ obeyed and suffer'd for our sakes , so as we might have the Fruit and Benefit of it . ( 4. ) The Consequent is pernicious , to say The Law is fulfilled in us , as obeyed by Christ , for then we need not fulfil it our selves ; it 's done to our hands already , and needs only to be imputed to us by Faith ; but Christ , who suffer'd that we might not suffer , yet did not obey that we might not obey : But his Obedience , being part of his Humiliation , is an ingredient into his Satisfaction for our Sins . Christ fulfilled all Righteousness , and suffer'd that our Imperfection of Obedience might not be our Ruine .

It must be meant then of Sanctification ; That by the Merit of Christ's Death , we are freed not only from the Guilt , but Tyranny of Sin ; that we might obtain Grace to obey the Law , or live Holily . On Rom. 8. p. 33.

( 4. ) From Jer . 23.6 . He shall be called the LORD OUR RIGHTEOUSNESS . Every Believer shall know where his Strength lies ; where his Righteousness and Comfort is treasur'd up , and that is in Christ . Burg . p. 367.

Answ . Here are four Verses which treat of Christ ; and I observe that every Passage therein , which has any particular Reference , relates to his Kingly Office . In ver . 5. he is expresly called a King : This righteous Branch is the true Melchizedeck , both righteous and a King : And that not only Titular , but in the actual Possession of his Kingdom . Behold — a King shall Reign ; and he shows how he shall succeed therein , he shall prosper too ; reign and prosper , i.e. reign prosperously , or prosper in his reign , and be successful in all his Undertakings , Psalm 45.4 . And as he is in the actual Possession of his Kingdom , so we find him also in the actual Execution of his Office : He shall execute Judgment and Justice in the Earth : And therefore that general Phrase in the former Part of the Verse , where he is called a righteous Branch , must in proportion be understood with Relation to his Kingly Office .

Again ver . 6. He shows the Effects of his righteous Government as to his Church and People , that he bestows Deliverance from Dangers and Enemies , and Safety and Security to them . In his Days Judah shall be saved , and Israel shall dwell safely . And therefore again , that other Clause in the latter End of this Verse , where it is said , This is his Name , whereby he shall be called , THE LORD OUR RIGHTEOUSNESS , must be understood in a Sense correspondent co the rest ; viz. That he is the Lord who does execute Judgment and Righteousness , or righteous Judgment for us ; in dealing with us according to his Covenant , vindicating our Cause , taking our Part against those that deal unjustly and unrighteously with us ; delivering us out of their Hands , and bringing us into our own Land again , to which the two following Verses , viz. 7th . and 8th . do relate .

But though I take this to be the next and immediate scope and tendency of these Words , yet I deny not , but that they may ( according to the adorable plenitude of Scripture ) have other References ; and that Christ may be said to be our Righteousness in other Senses : Particularly , that his Righteousness apprehended by Faith , is both the meritorious and also the material Cause of our Justification from the guilt of Sin ; and also that He is the Author of all that Righteousness and Holiness that is to be found in us : And so it agrees with that Place , Isa . 45.24 . In the Lord have I Righteousness and Strength ; and also with that of the Apostle Paul , 1 Cor . 1.30 . which it seems to have a great Affinity with : For , He is our Righteousness , and He is made unto us Righteousness , are much alike . The Words are these , Who of God is made unto us Wisdom , Righteousness , Sanctification , and Redemption .

Now , How is he made Righteousness unto us ? Why , doubtless as he is made Wisdom , Sanctification and Redemption . But now , he is not Wise , and Holy , and a Redeemer , or redeemed in our stead ; therefore neither does it follow from this Place , that he is actively Righteousness in our stead . But the meaning must be , partly , that he is the meritorious , procuring Cause of these Benefits to be bestowed on us ; and partly , that he is the Channel or Means whereby all Blessings are derived and conveyed to us from God , ( and therefore is said to be made unto us of God Wisdom , &c. ) He is both the Procurer , and also the Bestower of these Blessings upon us .

( 5. ) From 2 Cor . 5.21 . For he has made him to be Sin for us , who knew no Sin , that we might be made the Righteousness of God in him .

As our Sins were imputed to him , so his Righteousness to us . His Righteousness is ours , when we had not that of our own which could answer the Law . Burg . p. 364.

Answ . ( 1. ) That this cannot be meant of the Righteousness of Christ imputed to us seems evident , because the Apostle here distinguishes between God and Christ : The Righteousness of God is one thing , and being ●n Christ is another : Whereas if they were all one , then the Sense would be , that we might be made the Righteousness of Christ in Christ .

( 2. ) Neither can it be understood of that Righteousness , which is inherent in God ; for this Righteousness of God is something that is reveal'd only by the Gospel ; as the Apostle shows , Rom. 1.17 . and whereof the carnal Jews were ignorant , Rom. 10.3 . Therefore

( 3. ) It remains that thereby we must understand , That Way and Method of becoming Righteous which God has instituted and set up in the Gospel , and that is by Faith in Christ ; as he explains himself , Phil . 3.9 . But that which is through the Faith of Christ ( i.e. which we attain unto by Faith in Christ ) the Righteousness which is of God by Faith ; where he tells us what the Righteousness of God is , viz. Righteousness by Faith . And to the same purpose he speaks , Rom. 3.21 , 22. But

( 4. ) Whatever is meant by the Righteousness of God , yet it is evident that we are made Partakers of it by Christ's Sufferings ; by his being made Sin for us , not by his Obedience ; so that this Place will afford no Assistance to that Cause .

( 6. ) From Eph. 1.6 . He has made us accepted in the Beloved . Now seeing God is so Righteous and Holy , that nothing can be accepted of with him to Eternal Glory , but what is compleatly Holy , therefore that supposes our Acceptation to be grounded upon his Obedience . Burg . p. 365.

Answ . Is it not granted by all , That Evangelical Righteousness or Sincere , though imperfect Obedience , is accepted by God as the Way to , though not the Cause of , Eternal Glory ?

( 7. ) From the Perpetuity and Immutability of the Law , Mat . 5.18 . Rom. 3.31 . whence it is inferred , or pleaded .

It is the same Righteousness we and Adam in his state of Integrity are justified by , in respect of the Nature and Substance of it ; only the manner of Communication is different ; in Adam it was inherent , in us it is imputed . Burg . p. 378.

Answ . ( 1. ) Then we are justified by a Legal Righteousness .

( 2. ) Then Legal and Evangelical Righteousness are not contrary the one to the other , but subordinate : But

( 3. ) The Apostle makes 'em of different Natures , Rom. 10.5 , 6. one consists in Doing , the other in Believing . Yea

( 4. ) He makes 'em contrary , and inconsistent , so that if we seek to be justified by the Law , we are fallen from ●ra●e , Gal. 5.4 . But if Christ has fulfilled the Law for us , then we must get into Christ , that we may be justified by the Law .

( Lastly ) It tends more to Christ's Honour and our Comfort to hold both . Burg . p. 380. It seems to make more for Christ's Honour , and the amplifying the Riches of his Grace to say , that he , not only suffered a cruel Death , but also that he lived a miserable Life for us , and to have paid our Debt by both . Bodius p. 796.

Answ . ( 1. ) It is certain we cannot give too much Honour to Christ : But that is no true Honour which does not belong to him , and is not his due ; of which the Scripture must be Judge , and not our Fancies . To say he did that for us which we have no ground from Scripture to say he did , does not conduce to his Honour . Now whether we have any warrant from Scripture to say he obeyed the Law for us , is our enquiry .

( 2. ) His living a miserable Life is part of his Sufferings .

( 3. ) If all saving Benefits be ascribed to his Sufferings , there arises as much Comfort from thence , as if they were divided between his Active and Passive Obedience .

There are some other Fourth or Fifth-rate Arguments pressed to serve in this Cause , but they are so inconsiderable that I don't think it worth while to insist upon 'em : Out of what has been said , answers may be easily shap'd to ' em . Therefore I proceed to ,

Secondly , The Arguments against the Active Obedience or Righteousness of Christ , having a separate or distinct Interest in our Justification .

Arg. 1. That which belongs neither to Christ's Regal , Sacerdotal , nor Prophetical Office to do in our stead was not performed by him .

But to obey the Law in our stead belongs not to Christ either as King , Priest or Prophet .

Therefore to obey the Law in our stead belongs not to him ; or was not performed by him .

As I never met with this Argument urged by any one , so I can't imagine what can be rationally answer'd to it , it is so plain and conclusive . To put it into Mood and Figure indeed requires another Syllogism , but that is not tanti , so long as the medium probationis is good .

Certainly it does no more belong to Christ to fu●fil all Righteousness for us as Priest , than as Prophet or King : And yet it did belong to him as Priest to offer himself a Sacrifice for us and in our stead . If his being Righteous has any special Relation to any of his Offices more than another , I should think it must be to his Kingship : Partly because he is expresly called King of Righteousness , to answer the Name of his Type Melchizedeck : And partly , because where he is called The Lord our Righteousness , it is in Relation to his Kingship : As was show'd in the Answer to Argument the Fourth for the Active Obedience imputed to us .

But certainly Christ's Righteousness does equally belong to him in respect of all his Offices . He has a Righteousness as King , Jer . 33.15 . Isa . 11.4 . Heb . 1.8 . He has a Righteousness as Prophet , John 15.15 . and 17.6 , 8. Mat . 4.23 . He has a Righteousness also as Priest , Heb . 7.26 , 28.

Arg. 2. What Christ did or suffer'd in our stead , we need not do or suffer . But we are still bound to obey the Law ; therefore He did not obey it in our stead .

That we need not suffer what he suffer'd in our stead , I gather from those Expressions , where it is said , He was made a curse for us , to redeem us from the Curse of the Law , Gal. 3.13 . And , He was made Sin for us , that Sin might not be imputed to us , 2 Cor . 5.21 . with 19.

Because he underwent the Curse and Penalty of the Law , therefore we need not undergo it , but are excused from it . And the Reason hereof is plain , because the same Debt can't be requir'd both of the Principal and Surety : For then it would be paid twice . And this Reason will hold good , as well for the Debt of Obedience , as of Suffering . If we need not suffer , because Christ has suffer'd in our stead ; no more need we obey , because Christ has obeyed in our stead . No Reason , I think , can be assign'd for any difference between ' em .

To this it is answer'd , That , as though Christ died in our stead yet we must dye . So , though he obeyed in our stead , yet we must obey ; but not for the same Ends and Purposes as he did . Christ neither obeyed nor suffer'd for the same Ends and Purposes for which we are bound to obey and suffer . As we don't suffer to satisfie Justice , so neither do we obey to Merit Life and Salvation thereby . This is the Substance and Strength of the Answer given to this Argument , which is spun out to a great length by some . See Burges , p. 428. Bodius , p. 816.

To which I Reply .

By Christ's Sufferings , true Believers who are united to him by a lively Faith , are absolutely freed from Suffering any Part of the Penalty of the Law , Gal. 3.13 . For though such Dye , yet their Death is quite of another Nature than Christ's Death was . His Death was his Suffering the Curse and Penalty of the Law ; but the Death of such is a Blessing : It is a freeing 'em from all the Relicks of Sin ; a Passage to Eternal Glory ; a departure unto Christ ; a putting off , or laying aside our Mortal Bodies , that Mortality may be swallow'd up of Life : So that though Christ's Death and ours be of the same Nature in a physical , natural Sense , both of 'em consisting in the Separation of Soul and Body , yet in a Moral Sense they are of as different Natures as can be . So that the Argument still holds good in regard of Suffering , that because Christ suffer'd , we need not suffer : And therefore the Consequence will hold good and valid as to the other Part , that if he obeyed in our stead , than we need not obey ( for what Reason can be given why there should be any Difference between ' em ? ) But it is certain , we are still bound to obey , and that by the indispensible Law of our Creation ; and therefore Christ did not obey for us ; but by his Sufferings purchast Grace and Ability for us to obey , and has undertaken that we shall obey ; as was show'd .

Other Arguments are urged by some ; but I think these may suffice to overthrow the separate or distinct Interest of Christ's Active Obedience in our Justification ; or to prove that it is not imputed to us : Especially considering that the next sort of Arguments for his Passive Obedience only , tend to the Proof of the same Truth which now I come unto .

Thirdly , The Arguments for the Passive Obedience alone .

Arg. 1. The Scripture laies the whole stress of Christ's Performance for us upon his Sufferings : All the places that speak of what he did for us ; relate to his Sufferings , e . g .

( 1. ) That famous Prophecy , Isa . 53. concerning Christ's undertaking for us , has a whole troop of Expressions which refer all of 'em to his Sufferings , ver . 11. By his Knowledge shall my Righteous Servant justifie many ; for he shall bear their Iniquities : q. d . It appears that Christ is in a capacity to justifie many , and to make 'em Righteous in God's account , because he shall bear their Iniquities : The import of which last Phrase we may gather from those other Expressions used concerning him in this Cha●ter : As , where he is said , ver . 4. To have born our Griefs , and carried our Sorrows . Ver . 5. To be wounded for our Transgressions , and bruised for our Iniquities , and that the chastisement of our Pe●ce was upon him , and by his stripes we are healed . Ver . 6. The Lord hath laid on him the Iniquities of us all . Which seems to be expounded , ver . 7. By [ He was oppressed , and afflicted , — he is brought as a Lamb to the slaughter . ] Ver . 8. For the Transgression of my People he was stricken . Ver . 10. It pleased the Lord to bruise him ; he has put him to Grief ; and it is expressed there , by [ making his Soul an offering for Sin . ] Ver . 12. Because he has poured out his Soul unto Death , — and he bare the Sins of many . All these Passages relate to his Sufferings , assigned as the Ground and Reason of his justifying many , ver . 11.

( 2. ) He has his Name given him upon this account , because He saves his People from their Sins , Mat . 1.21 . Which was only by the Sacrifice of himself . Heb . 9.26 . Now once in the end of the World , has he appeared to put away Sin by the Sacrifice of himself .

( 3. ) Where he himself gives us an account of his business in the World , He shows it was , in General , to bring Salvation to the World . John 3.17 . God sent not his Son into the World to condemn the World , but that the World by him might be saved . Which he does accomplish , partly , by showing us the Way to Salvation , John 4.34 . and 12.49 . and 18.37 . but Principally , by Suffering for us . John 10.18 . This Commandment ( viz. to lay down my Life , v. 17. ) I have received of my Father . So He tells , John 6.51 . That it is his Flesh which he gave ( i.e. what he suffer'd in his Humane Nature , was ) for the Life of the World .

( 4. ) The Apostles every where insist wholly upon this , when as they tell us , That He was deliver'd for our Offences , Rom. 4.25 . And that God deliver'd him up for us all , Chap. 8.32 . That He was made Sin for us , 2 Cor . 5.21 . A Curse for us , Gal. 3.13 . A Ransom for all , 1 Tim . 2.6 . A Propitiation for our Sins , 1 John 2.2 . That He gave himself for our Sins , Gal. 1.4 . That He tasted Death for every Man , Heb . 2.9 . That by his stripes we are healed , 1 Pet . 2.24 . That we have Salvation by his Sufferings , 1 Pet . 1.9 , 11. And are redeemed by his Blood , ver . 18.19 . So where this Point is handled largely , viz. Heb . 9. all is laid upon his Blood , ver . 14. His Death , ver . 15. His Sacrifice , ver . 26. And Offering , ver . 28. He is the great Shepherd of the Sheep through the Blood of the Everlasting Covenant , Heb . 13.20 . And in many other Places , still all is laid upon his Suffering for us .

Arg. 2. We are expresly said to be justified by Christs Blood , Rom. 5.9 . Much more now being justified by his Blood , we shall be saved from Wrath through him . Let Justification be what it will , it is here ascribed to Christ's Blood : And one would think this one Place should be sufficient to put an End to this Controversie , and silence all Opposition , at least from those who pretend a readiness to acquiesce in it 's Determinations .

Arg. 3. Not only Justification but all other saving Benefits are ascribed to Christ's Sufferings , as the Purchase thereof , e . g .

( 1. ) Redemption , Eph. 1.7 . In whom we have Redemption through his Blood . So Rev. 5.9 . And that

From the Curse of the Law , Gal. 3.13 . From all Iniquity , Tit . 2.14 . And from our vain Conversation , 1 Pet . 1.18 , 19.

( 2. ) Reconciliation , Rom. 5.10 . We were reconciled to God by the Death of his Son . He suffer'd to bring us to God , 1 Pet . 3.18 . So Col. 1.21 , 22. Eph. 2.16 . And that we might have Peace with God , ver . 17. being made nigh by his Blood , ver . 13.

( 3. ) Sanctification , Eph. 5.25 , 26. He gave himself for his Church to sanctifie and cleanse it . Heb . 10.10 . We are sanctified by the Offering of the Body of Jesus once for all . He washed us from our Sins in his own Blood , Rev. 1.5 . Which does cleanse us from all Sin , 1 John 1.7 . And purge our Consciences from dead Works , to serve the living God , Heb . 9.14 .

( 4. ) Remission , Eph. 1.7 . Col. 1.14 . Heb . 9.26 .

( 5. ) Boldness of access to God , Heb . 10.19 , 22.

( 6. ) Crucifiedness to the World , Gal. 6.14 . and 1.4 .

( 7. ) Living unto God , 2 Cor . 5.15 . 1 Thes . 5.10 .

( 8. ) Deliverance from the fear of Death , Heb . 2.14 , 15.

( Lastly , ) Eternal Life , Heb . 9.15 . For this cause he is the Mediator of the New Testament , that by means of Death for the Redemption of the Transgressions that were under the first Testament , they who are called might receive the Promise of the Eternal Inheritance .

Here you see all desirable Blessings both for this World , and the World to come are procured and purchast for us . But how ? Why , all is by the Death , Blood , and Sufferings of Christ ; so that there 's no room for his Active Obedience to claim a distinct separate Interest in any of ' em . Hence

Arg. 4. The Apostle Paul desired to know nothing ( comparatively ) but Christ and him crucified . It was his Sufferings that his Eye was principally upon .

To all these Arguments for the Passive Obedience alone there are commonly two Things answer'd . ( 1. ) That though all Benefits are attributed to Christ's Death , yet not Exclusively or Negatively , so as to deny the other Acts of his Obedience , but because in this was demonstrated most eminently his Obedience , and also his Love to us . ( 2. ) His Death is taken Synechdochically , by a chief Part intending the whole course of his Humiliation , which he did so willingly undergo , and which was at last consummated in his Death . Burg . p. 350. and 384.

To which I Reply ,

( 1. ) This running to Tropes and Figures without Necessity is a sign of a bad Cause .

( 2. ) It seems to me very unreasonable to decline the proper , literal Sense without evident Cause ( as all Interpreters acknowledge ) and to impose a figurative Sense upon so many express Places when there 's no Necessity for it ; yea , when the whole tenor and current of Scripture runs in another Channel . If it had been only in two or three , or a few Places , and the greatest number had look'd another Way , it had been the more tolerable ; but when every where , from first to last , all is ascribed to his Sufferings , certainly we ought to mould and shape our Conceptions to that , and not that to our Conceptions ; except , as I said , there were a Necessity for it , by Reason of any plain Expressions that inforce another Sense . It must needs be much more reasonable to understand two or three Places in compliance with so many plain ones than to draw these to those ; especially considering that those few may fairly admit of such a Construction as agrees with the generality , as has been shown .

( 3. ) Though the affirming of one does not necessarily imply the denial and Exclusion of another , yet when the Current of Scripture runs so strong one way , we should not admit of any thing else in Conjunction with that which is so often affirmed , without as good Evidence for it .

Having thus prepared my Way , and laid in such Provision , it 's high Time now to wind up my Bottoms , and proceed to the last Stage of my Journey , which is

6. The Resolution , and Determination of the Question , which is this , That the Active Obedience of Christ is , and must be included in his Passive . Considering ( 1. ) That it is certain , that though all that Christ did was for us , yet all was not done in our stead : And ( 2. ) Since his Active Obedience cannot be reduced to any one of his Offices more than to another ; nor his obeying the Law in our stead , to any one of 'em : Therefore , as I don't exclude his Active Obedience from a share in our Justification , so I do include it in his Passive . Though I don't deny it , yet I don't consider it as a distinct thing by it self , but as all-together making up one Righteousness for our Justification . Though I allow it to have a share , yet no distinct share or interest , so as to ascribe one Benefit ( freedom from Hell ) to his Sufferings , and another ( right to Heaven ) to his Active Obedience ; but they jointly concur to both . For however we may distinguish these thing in our Minds , or however they may be diversified in respect of their Objects , yet they were all one in Christ . The whole Obedience he performed , or yielded , whether to the Preceptive or Penal Part of the Law , was both Active and Passive . There was but one Even , uniform Course of Obedience performed by Christ from the first moment of his Conception to his yielding up the Ghost . So that we must by no means make his Active Obedience a distinct thing from his Passive , or assign it any separate Interest in our Justification , or any other Benefits purchast by Christ . As these Acts were not distinguished in Christ , so neither ought they to be consider'd by us as distinct things in themselves .

And thus now Christ's Active Obedience or Righteousness being here fix'd , and reckon'd to the account of his Sufferings , and as one with them , it will become reducible to his Priestly Office ; which is the only Way I can apprehend , how it may come to be imputed to us ; and so that difficulty , which the Argument against the Active Obedience of Christ infers , is removed .

The Conclusion then is , That the Sufferings of Christ including his Conformity also to the Preceptive Part of the Law ( which was part of his Humiliation as well as the other ) or , if you will , the whole Obedience or Righteousness of Christ , consisting in his Conformity both to the Preceptive and Penal Part of the Law ( but not his Active Obedience consider'd by it self ) is imputed to our Justification , and all other saving Benefits .

And thus much even Mr. A. Burgess , though he contend so earnestly and largely for the Active Righteousness of Christ , is feign to grant . Our proper Duty is not to divide his Active and Passive Obedience , or to attribute his Holiness to one End , and his Sufferings to another , but to look upon his whole Life and Death , as that full and integral Righteousness whereby we stand justified before God , p. 385.

So the Learned Bodius . Unica tantum est reapse Christi justitia , quae perfecta est Obedientia legi Divinae , tàm in vitâ , quàm in morte praestita , tum pro peccato omni satisfactoria , tum etiam gratiae omnis , & vitae aeternae meritoria , in Eph. p. 818. b . And again , Colligimus , nec necessariam videri , nec in Scripturâ fundatam illam distinctionem justitiae vel obedientiae Christi in Activam & Passivam , quasi induas ejus partes reapse diversas , quin potius , ut vita Christi crux quaedam fuit perpetua , ita etiam in Christi morte & passione , actionem omnium nobilissimam elucere , quâ nempe semet in arâ crucis obtulit ; actionem Charitatis , Humilitatis , Patientiae , Fidei , Obedientiae erga Deum , omniumquae virtutum plenissimam . Adeo unica tantum statuenda sit Christi Obedientia , toto vitae ejus tenore definita , sed per actus varios atque multiplices , Mediatoris Officio peculiari congruentes , exercita ; quae quidem diversi modo spectata , diversa quoquae nomina sortiri possit . Nam si personae agentis , aut patientis statum respicias , demissio erit , & exanitio voluntaria ; si eam cum lege Dei componas , obedientia erit , vel justitia , vel legis impletio , & cum eâ conformitas ; si extremum denique ejus actum , terminumque consideres , Mors , vel Crux , vel Passio , vel Oblatio , cum Scripturâ dicetur . Page 797. b

This also is the Judgment of others .

Consider Christ from his first taking our Nature upon him , and all is but one ransom ; for his very Active Obedience was Passive , and his Passive Obedience was Active . If he had not been Active in his Sufferings , they had not been satisfactory . Cotton of New Covenant , p. 155.

That Distinction of Christ's Active and Passive Obedience is needless ; for his Active Obedience was Passive , and his Passive Obedience had activeness in it . Burroughs Sermon on Col. 3.11 . p. 51.

All Christ's Righteousness is made ours , as being all together one meritorious Cause of our Justification . Baxter of Justifying Righteousness , p. 31.

The Historical Account of the Rise , Growth and Progress of this Controversie ; you may find in Baxter of Justifying Righteousness , Chap. 1. and in Burgess of Justification , Part 2. p. 342. To which I may add , that the Question is handled at full length in Burg . p. 248. to the End : And in Bodius in Eph. p. 791 , &c.

July 2. 1696. S. C.