w („. ,.-^-» ocC^^^-r> ^\ COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE $ LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY hf v. Digitized by the Internet Archive in 2013 http://archive.org/details/justifOOowen THE DOCTRINE OF Juftification by Faith Through the I MP U T ATION O F T H E Rightcoufncfs of Chnft, Explainer Confirmed, & Vindicated. V By fOHN OWEN, D.D. Search the Scriptures , Joh. 5. 39. LONDON, Printed for R. Boulter, at the Turks-bead over againft the Royal-Exchange in Corn-hill, l6jj. TO THE READER- I Shall net need to detain the Reader with an Account of the nature and moment of that DoUrine which k the entire fub- jeS of the enfuing Difcourfe. For although fun dry Perfons, even among our felves, have various Apprehensions concerning it, yet that the knowledge of the Truth therein is of the highefi Im- portance unto the Souls of men, is on all hands agreed unto. Nor indeed is it poffible that any man who knows himfelj to he a fin* tier, and obnoxious thereon to the judgment of God, but he muji dejire to havefome knowledge of it, as that alone whereby the way of delivery from the eviljlate and condition wherein he finds himfelf is revealed. There are Iconfefi, multitudes in the World, who although they cannot avoid fome general ConviUions of fin ^ as alfo of theConfequents of it 5 yet dofortifie their minds againjl a praUical Admijfion of fitch Conclufions, as in ajufl confidera- tion of things do neceffarily and unavoidably enfue thereon. Such Perfons wilfully deluding themfehes with vain hopes and imagi- nations, do never once ferioufly enquire by what way or means they may obtain peace with God and Acceptance before him, which in comparifon of the prefent enjoyment of thepleajures of (in, they value not at all. And it is in vain to recommend the Do&rine of Jufiification unto them, who neither dejire nor endeavour to bejuftified. But where any Perfons are really made fenfible of their Apoftafie from God, of the evil of their natures and lives, with the dreadful conferences that attend thereon in the wrath of God and eternal punifhment due unto fin, they cannot well judge themfehes more concerned in any tkjsg, than in the know- ledge of that divine way whereby they may be^delivered from this condition. And the minds of fitch Per Jons jiand in no need of Arguments to fatisfie them in the Importance of this Doctrine 5 their own concernment in it is fufficient to that purpofe. And I ffullajfitre them0 that in the handling of it from fir 'fi to lafi, I have A 2 hud To the Reader. had no other defign, but only to enquire diligently into the divine Revelation of that way, and thofe means with the caufes of them, whereby the Confidence of a diflrefjed (inner may attain ajjured peace with God through our Lord Jefus Chrift. Hay more weight on the fteady Dircclion of one Soul in this enquiry, than in difap- pointing the Obje&ions of twenty wrangling or fiery Dijputers. The Queftion therefore unto this purpofe being fated, as the Rea- der will find in the beginning of our Difcourfe, although it were vecejfary to fpendfome time in the Explication of the DocJrine it felf and the terms wherein it is ufually taught, yet the main weight of the whole lies in the Interpretation of Scripture Tefti monies, with the Application of them unto the experience of them who do believe, and the fate of them who feek^ after Salvation by Jefus Chrift. There are therefore fome few things that I would de (ire the Reader to take notice of, that he may receive benefit by the enfuing Difcourfe } at leaf, if it be not his own fault, be freed from prejudices againft it, or a vain oppofition unto it. I. Although there are at prefent various cont efts about the Do- 0rine of Juftification, and many Books publified in the way of contr over fie about it 5 yet this Difcourfe was written with no de* (ign to contend with or contradict any of what fort or opinion fo- ever. Some few paffages which feem of that tendency, are indeed occasionally inserted. But they are fitch as every candid Reader will judge to have been necefiary. I have afcribed no Opinion un- to any particular Perfon, much lefwrefted the words of any, re- flected on their Perfons, cenfiired their Abilities, taken advan- tages of prefumed prejudices againft them, rcprefented their Opi- nions in the deformed Reflexions of ftrained Confequences, fan- cied intended not 10^ which their words do not exprefi, nor candidly interpreted give any countenance unto, or endeavoured the vain pleafnre of feeming fucce fin oppofition unto them,which with the like efieUs of weaknef of mind and diforder of affe- SiO)7s, arc the animating principles of many late controversial Writings. To declare and vindicate the Truth unto the Infiru- Uwn and Edification of fitch a* love it in (incerity, to extricate their To the Reader. their minds feom thofe difficulties in thk particular htfeance^ which feme endeavour to cafe on all Go feel myfeerics, to direct the Conferences of them that enquire, after abiding Peace with God, and to cfeablife the minds of them that do believe, are the things I have aimed at. And an Endeavour unto thk end, con- (idering all circumfeances, that fiation which God hath been 'pleafeed gracioufey to give me in the Church, hath made neceffary unto me. 2. I have written nothing but what I believe to be true, and ufeful unto the promotion of Gofpel Obedience. The Reader may not here expeU an extraction of other mens notions, or a collection and improvement of their Arguments, either by artifi- cial Reafonings, or ornament of Style and Language, but a naked enquiry into the nature of the things treated on, as revealed in the Scripture, and as evidencing themfeehes in their power and efficacy on the minds of them that do believe. It k the practical aireUi- on of the Conferences of men in their application unto God by Jefets Chrife for deliverance from the Curfe due unto the Apofeate fate, and Peace with him, with the influence of the way thereof into univerfal Go feel Obedience, that k alone to be defigned in the handling of thk Doclrine. And therefore unto him that would treat of it in a due manner, it k required that he weigh every thing he afferts in hk own mind and experience, and not dare topropofe that unto others which he doth not abide by him- felf, in the mofe intimate receffes of hk mind, under hk nearest approaches unto God, in his fuprifals with Gangers, in deep AffiBions, in hk preparations for death, and mofe humble Con- templations of the infinite difeance between God and him. Other Notions and Dictations about the Do&rine of Jufeifecation not fee a fen ed with thefe ingredients, however condited unto the palate of feome by skill and language, are infipid and ufelef, im- mediately degenerating into an unprofitable firife of words. 3. I know that the Do&rinc here pleaded for, k charged by many with an unfriendly afpecK towards the necejfity of per [on al Holinefe, Good Works, and all Gofpel Obedience in general, yea utterly. To the Reader. utterly to take it away. So it was at the fir ft clear Revelation of it by the Apojile Paul, as he frequently declares. But it is fujj h- ciently evinced by him to be the chief principle of and motive unto all that Obedience which is accepted with God through Jefits Chrift, as we fhall manifeft afterwards. However it is aoknow* ledged that the objeSive Grace of the Gofyel in the Do&rine of it, is liable to abufe, where there is nothing of the fubjeSive Grace of it in the Hearts of men 5 and the ways of its influence into the Life of God, are uncouth unto the Reafomngs of carnal minds. So was it charged by the Papifts at the fir ft Reformation^ and continueth yet Jo to be. Tet as it gave thefirft occafion unto the Reformation it felf, fo was it that whereby the Souls of men being jet at liberty from their bondage unto innumerable Juperfti- tious fears and objervances, utterly inconfiftent with true Goffel Obedience,anddireUed into the ways of Peace with God through Jefus Chrift, were made fruitful in real Holineft, and to abound in allthoje blejfed effeUs of the Life of God which were never found among their Adversaries. The fame charge was afterwards re?iewed by the Socinians, and continueth ftill to be managed by them. But Ifuppofe wife and impartial men will not lay much weight on their Accufations, until they have manifefted the efficacy of their contrary perfwafion by better efjeUs and fruits than yet they have done. What fort of men they were who fir ft coined that fyfteme of Religion which they adhere unto, one who knew them -well enough, andfufficiently enclined unto their Antitrinitarian Opinions, declares in one of the Queries that he proposed unto Socinus him felf and his followers. If this faith he, be the truth which )ou contend for, whence comes it to pafi that it is decla- red only by perfons, nulla pietatis commendatione, nullo lau- dato prioris vitae exemplo commendatos 5 imo ut plerumq$ videmus, per vagabundos, 8c contentionum zeli carnalis ple- nos homines, alios ex caftris, aulis,ganeis, prolatam effe. Scru- puli ab excellent i viro propofiti, inter oper. Socin. Thefierceft charge of fitch men againft any Do&rines they oppofe as inconfl- flent with the necefjary motives unto Godlinef, are a Recom- mendation To the Reader. mtndation of it unto the minds of confiderative men. And there cannot be a more effectual Engine plied for the mine of Religion, then for men to decUme againji the Do&rine of Jujlifcation by Faith alone, and other Truths concerning ikeGrace of our Lord Jefus Chriji, as thofe which overthrow the necejfity of moral Du- ties^ Good Works, and Gofpel Obedience, whiljl under the con- duct of the Opinions which they embrace in opposition unto them, they give net the leaji evidence of the power of the Truth, or Grace of the Gojpel upon their own hearts, or in their lives. Whereas therefore the whole Gofpel is the Truth which is after Godlinef, declaring and exhibiting that Grace of God which teacheth us to deny all ungodlinef and worldly lu/is, and that we fhould live fiber ly and right eoufly and godly in this worlds we being fallen into thofe times wherein under great and fierce con* tejls about notions, opinions, andpraUices in Religion, there is an horrible decay in true Gofyel Purity and Holinefoflife amongji the generality of men, If jail readily grant, that keeping a due regard unto the only flandard of Truth, a fecondary Trial of Do&rines propofed and contended for, may and ought to be made by the ways, lives, walkings, and converfations of them by whom they are received and prof ejfed. And although it is acknowledged that the Do&rine pleaded in the enfuing difcourfi be liable to be abufed, yea turned into licentioufnefi by men of corrupt minds through the prevalency ofvitious Habits in them (as is the whole Do&rine of the Grace of God by Jefus Chriji ) and although the way and means of its efficacy and influence into univerfal Obedi- ence unto God in Right eoufnef and true Holinef, be not difcer- nable without fome beam ofjpiritual Light, nor will give an ex- perience of their power unto the minds of men utterly defhitute of a principle of Jpi ritual Life } yet if it cannot preferve its Jla- tion in the Church by this Rule, of its ufeful tendency unto the promotion of Godlinef, and its necejjity thereunto, in all them by whom it is really believed and received in its proper light and power, and that in the experience of former and prefent times, Ijhall be content that it be exploded. 4. Finding To the Reader. 4. Finding that not a few have ejieemed it compliant rcith their IntereU^ to publish exceptions again ft fome few leaves, which in the handling of afubjedt of another nature I occasionally wrote many years ago on this SubjecJ,Iam not without Apprehenfons, that either the fame perfons or others of alike temper and principles may attempt an opposition unto what is here exprejly tendered thereon. On fuppofition offuch an Attempt ■, Ijhallin one word let the Au- thors of it know, wherein alone Ifoall be concerned. For if they fhall make it their bujinefl to cavil at Exprejfions, to wreji my words, wiredraw inferences and conclujions from them not ex- prejly owned by me, to revile myperfon, to catch at advantages in any occafwnalpaffages, or other uneffential parts of the Difcourfe, labouring for an Appearance of fuccefi and reputation to themfelves thereby, without a due attendance untoChriJiian moderation, can- dor and ingenuity, I fhall take no more notice of what they fay or write, then I would do of the greateji in/pertinencies that can be reported in this world. The fame I fay concerning appor- tions of the like nature unto any other writings of mine 5 awork^ which as I hear, fome are at prefent engaged in. I have fomewhat elje to do than to caji away any part ofthefmall remainder of my Life in that kind of controverpal Writings which good men be- wail, and wife men deride. Whereas therefore the principal de- ftgn of this Difcourje, is to Jiate the Do&rine of Jujiijication from the Scripture, and to confirm it by the Tejiimonies thereof I fhall not ejieem it Jpoken againji, unlef our Expofition of Scri- pture Tejiimonies, and the Application of them unto the prefent Argument be difyroved byjuji Rules of Interpretation, and ano- ther fen fe of them be evinced. All other things which I conceive neceffary to be jj)oken unto, in order unto the right understanding and due improvement of the Truth pleaded for, are comprifed and declared in the enfuing general Difcourfes to that purpofe } Thefe few things I thought meet to mind the Reader of. From my Study, ^ Q May the ^oth. 1677. J* Confederations previous unto the Explana- tion of the Do&rine of Juftification* i. i. THe General Nature of Justification. State of the Perfon to bejuflified antecedently thereunto. Rom.4. 5. Chap. 3. 19. Chap.1.32. Gal.3.10. Joh.3. 18, 36. Gal. 3. 22. Thefole Inquiry on that flat e. Whether it be any thing that is our own inherently , or what is only imputed unto us, that we are to trufl unto for our Acceptance with God. Thefum of this Inquiry. The proper ends of Teaching and Learning the Doffrinc of Jujlif cation. Things to be avoided therein. Pag. 1. i. 2. A due confederation of God , the Judge of all , neceffary unto the right Jiating and apprehension of the Doctrine of Justi- fication, Rom.8. 33. Ifa.43. 25- 45- 23- P&1- I45- 2- Rom. 3.20. What thoughts will be ingenerated hereby i?i the minds of Men. Ifai.33. 14. Mic.6. 7. Ila.6.5. The Plea of Job againjl his friends, and before God not the fame. Job 40. 3, 4, 5. Chap. 42. 4, 5, 6. Directions for vi fating the (ic\ given of old. Testimonies of Jerome and Ambrofe. Scnfe of Men in their Prayers. Dan.9. 7, 18. Pfal.143.2. 130. 3, 4. Paraphrafe of Auftine on that place. Prayer of Pelagius. Publicly Liturgies. Pag.8. $. 3. A due fenfe of our ApoBafie from God, the Depravation of our Nature thereby ^ with the power and guilt of Sin, the holinefs of Law, neceffary unto a right underjlanding of the DoSrine of Jujlif cation. Method of the Apoflle to this purpofe, Romans 1,2,3,4. Chap. Grounds of the antientand prefent Pelagi.vrijm^ in the denial of theft things. Inftances thereof Boalling of Per- a feUh n fe&ion from the fame Ground. Knowledge of Sin and Grace mutually promote each other. Pag. 1 8. *• 4- Oppoftion between- Works and Grace , as unto Jujrification. Method of the Apojtle in the Epijile to the Romans to manifest this oppofttion. A Scheam of others, contrary thereunto. Testi- monies witnejjing this oppofition. judgment to he made on them. JDijiin&ions whereby they are evaded. The ufelefnefs of them. Resolution of the cafe in hand by Bellarmine. Luk.17. 10. Dan. 9. 18. Pag. 24. §. 5.' A Commutation as unto Sin and Right eoufnefs, by Imputation between CkriJi and Believers, reprefented in the Scripture. The Ordinance of the Scape Goat. Levit. 16. 21, 22. The nature of Expiatory Sacrifices. Levit. 4. 29. Expiation of an uncertain Murther. Deut.21. 1,2,3,4,5,6,7. The Commutation intend- ed, proved, and vindicated. Ifa. 53. 5, 6. 2 Cor. 5. 21. Rom. 8.3,4. Gal.3. 13,14. 1 Pet. 1.24. Deut.21. 23. Tejlimonies of Juftin Martyr, Gregory Niflen, Auftine, Chryfoftome, Bernard, Taulerus, Pighius, to that purp ofe. The proper actings of Faith with refpeci thereunto. Rom.5.11. Matth.n.28. Pfa. 38.4. Gen*4*i3. Ifa.53. 11. Gal.3. 1. Ifi.45.22. Joh. 3. 14, 15. A bold Calumny an fwered. Pag. 38, 39. £. 6. Introduction of Grace by Jefus Chrifi into the whole of our Relation unto God,, and its refpeB unto all the parts of our Obe- dience. No Myficry of Grace in the Covenant of Works. All Religion originally commenfurate unto Reafon.. No notions of Natural light concerning the Introduclion of the Mediation of Chrifr, and Myffery of Grace into our Relation to God. Eph.K 17, 18, 19. Reafon as corrupted can have no notions of Religi- on, but what are derived from its primitive Jlate. Hence the Myficries of the Gojfel esteemed filly. Rcj/on as corrupted, re- pugnant pugnant unto the My fiery of Grace. Accommodation of Spiritual Myfieries unto Corrupt Reafon 5 wherefore acceptable unto many. Reafons of it. Two parts of corrupted Natures repugnancy unto the My fiery of the Gojpel. ( I.) That which would reduce it unto the private Reafon of Men. Thence the Trinity denied. And the Incarnation of the Son of God. Without which the Do&rine of purification cannot (land. Ride of the Socinians in the In- terpretation of the Scripture. (2.) Want of a due comprehen- flon of the Harmony that is between all the parts of the My fiery 'of Grace. This Harmomy proved. Compared with the Harmony in the Works of Nature. To be fiudied. But is learned only of them who are taught of God 5 and in experience. Evil events of the want of a due comprehension hereof. Inftances of them. AH applied unto the Doclrine of purification. Pag. 53. $. 7. General prejudices again ft the Imputation of the Righteoufnefs of Chrifi. (l.) That it is not in Terms found in the Scripture, anfwered. (2.) That nothing is faid of it in the writings of the Evangelists, anfwered. Joh. 20. 30, 3 1. Nature ofChrifts Per final Mini fiery. Revelations by the holy Spirit immediately from Chrifi. Deftgnofthe writings of the Evangelifis. (%.) Dif- ferences among Protefiants themjelves about this Doctrine, an- fwered. Senfeofthe Antients herein. What is of real Difference among Protefiants, confAered. Pag. 69. t. 8. Influence of the Doclrine of purification into the firfi Re- formation. Advantages unto the World by that Reformation. State of the Confidences of Men under the Papacy, with refpcffi unto Justification before God. Alterations mad,e therein by the Light of this Doctrine, though not received. Alterations in the Pagan unbelieving World, by the Introduction of Chriliia?nty. Defign andfuccefs of the fir 5i Reformer herein. Attempts for Reconciliation with the Papists in this Dottrine, and their a 2 fucicjs. j h reefs. Remainders of the Ignorance of the Truth in the Ro- man Church. Unavoidable confluences of the corruption of this Doff rim. Pag. 8 3. CHAP. I. J Unification by Faith generally acknowledged. The meaning of it perverted. The nature andufe of Faith in purification fropofed to coniideration. Diflinffions about it, waved. A two- fold Faith of the Go/pel exprejfed in the Scripture. Faith that is not justifying. Afts 8. 13. Joh.2. 23, 24. Luk.8.13. Matth. 22. 28. Historical Faith, whence it is fo called, and the nature of it. Degrees of Ajfent in it. Juftification not afcribed unto any Degree of it. A Calumny obviated. The caufes of true faving Faith. Conviction of Sin previous unto it. The nature of legal Conviffion, and its Efieffs. Arguments to prove it a)?tecedent unto Faith. Without the confi deration of it, the true nature of Faith not to be understood. The Order and Relation of the Taw and G off el. Rom. 1. 17. InStance 0/Adam. Effeffs of Con- Tiff 7 on, internal } Difplicency and for row. Fear of punijhmcnt. Dure of Deliverance. External $ Abstinence from Sin. Per- formance of Dttties 5 Reformation of Life. Not conditions of Juftification 5 not Formal Difpoftions unto it 5 not Moral Pre- parations for it. The Order of God in Juftification. The proper object ofjufiifying Faith. Not all Divine Verity equally «, proved by fkndry Arguments, The pardon of our own (ins, whether the firfi objeff of Faith. The Lord Chrifi in the Work of Mediation, as the Ordinance of God for the Recover)/ of loft Sinners, the proper objeff ofjuSfifjing Faith. The Podtion explained and ed. Rom.3. 24, 25, Ephef. 1. 6,7,8. ^Afts 10.41. Chap. 16. 13. Chap. 4. 12. Luk. 24, 25, 26, 27. Joh. 1. 12. 3. 16,36. 6.29. 7. 38, eye. Col. 2. 12. i: Cor. 2. i, 31. ,20,-ii. Pag;92,:931d'c. CHAR C H A P. 1 1. The nature of juftifying Faith in particular } or of Faith in that exercife of it, whereby we are justified. The Hearts approba- tion of the way of the Justification , and Salvation of Sinners by Chriji, with its acquiefcency therein. The defcription given, explained, and confirmed. (l.) From the nature of the Go/pel. (2.) Exemplified in its contrary, or the nature of unbelief Prov. 1.30. Heb.2. 3. 1 Pet. 2.7. 1 Cor. 1. 23,24. 2Cor.4- 3? 4- What it is, and wherein it doth confiji. (%.) The Defign of God, in, and by the Gofpel. His own Glory, his utmost End in all things. The Glory of his Right eoufnefs, Grace, Love, Wifdom, &c. The end of God in the Way of the Salvation of Sinners by 06r//?. Rom.3.25. Joh.3.16. 1 Joh3.i6. Eph.i-5,6. 1 Cor.i. 24. EpheC3.io. Rom. 1. 16. 4.16. Ephel^.*?. 2 Cor.4. ^ The nature of Faith thence declared. Faith alone afcribes and gives this glory to God. Order of the Acts of Faith, or the me- thod in believing. Convictions previous thereunto. Sincere afi fent unto all Divine Revelations, A6ts 26. 27. The Propofal of the Gofpel unto that end, Rom. 10. 1 1, 12, 13, &c. 2 Cor.3. 1 8. State of Perfons called to believe. Justifying Faith doth not confiji in any one (ingle habit or adt of the Mind or Will. The nature of that affent which is the first A& of Faith. Appro- bation of the Way of Salvation by Chriji , comprehensive of the fpecial nature of justifying Faith. What is included therein. (1.) A R enuntiation of all other ways. Ho£ 1 4. 2 , 3 . Jer . 3 . 2 3 . Pfal. 7. 16. Rom. ic. 3. ( 2. ) Confent of the Will mtothis Way, Job. 14.6. ( 30 Acquiefcency of the Heart in God. I Pet. 1. 21. Trujiin God. Faith defcribed by Trufi, theRca- fonofit. Nature and Ob jell of this Trufi inquired into. A double confederation of fpecial Mercy. Whether Obedience be in- cluded in the nature of Faith , or be of the effence of it. A fin- cere purpofi of 'Umverfal Obedience infip arable from Failh. /Bow Faith alone jusfifieth. Repentance, how required in, and unto unto Jufiification. How a condition of the New Covenant. Per* fever ance in Obedience^ is Jo alfe. Definitions of Faith. Pag. 125. CHAP. III. ZJje of Faith in Justification 5 various Conceptions about it. By whom afferted, as the lnfirument of it^ by whom denied. In iwhat fenfe it is affirmed fo to be. The exprejfions of the Scri- pture^ concerning the ufe of Faith in Justification, what they are } and how they are belt explained. By an Instrumental Caufe. Faith, how the lnfirument of God in Justification. How the lnfirument of them that do believe. The ufe of Faith exprcjfed in the Scripture, by apprehending, receiving 5 declared by an In-* firument. Faith in what fenfe the condition of our Justifica- tion. Signification of that Term whence to be Learned. Pag. 146. CtTAP. IV. The proper fenfe of thefe words, Justification and to juStifie7 considered. Necejfity thereof. Latine derivation of Justificati- on. Some of the Antients deceived by it. From Jus, and Juftum 5 Juftus films, who. The Hebrew prim. Ofe and Signification of it. Places where it is ufed, examined. 2 Sam. 1 5. "4. Deut. 21. 5. Prov. 17. 15. Ifa. 5. 23. Chap. 50. 8. 1 King.8. 31, 32. 2 Chro. 6.22, 23. Pfal.82. 3. Exod.23.7. Ifa. 53.11. Jere. 44. 16. Dan. 12. 3. The con ft ant fenfe of the word, evinced, fiygioa, ZJfe of it in other Author s, to punifih What it is in the New Teftament, Matth.n. 19. Chap. 12. 37. Luk.7. 29. Chap. 10. 29. Chap. 1 6. 15. Chap. 18. 14. Acts 13. 38, 39. Rom.2. 13. Chap.3. 4. Confiantly 7/fed in a for en dch fenfe. Places feeming dubious \ vindicated. Rom.8. 30. I Cor,6. 11. Tit.3. 5, 6, 7. Revel. 22. 11. How often thefe words J"r&tQa and Piy^iw^ are ufed in the New Teftament. ConStant Constant finfe of this. The fame evinced, from what is oppofcd unto it, Ifa. 5C.8. Prov.17. 15. Rom.5. 16, 18. Rom.8. 33, 34. And the Declaration of it in Terms equivalent. Rom. 4. 6, 7. Rom.5. 9, 10. 2 Cor. 5. 20,21. Matth.i. 21. A&S13. 39- Gal. 2. 16, <&c. jujiification in the Scripture, propofed under a Juridical Scheam, and of a forenfickjTitle. The Parts and Pro- grefs of it. Inftances from the whole. Pag. 1 69. 8tc. CHAP. V. DijiinStion of a Fir St and Second jujiification. The whole DocJrine of the Roman Church concerning Justification ground- ed on this Difiinclion. The Fir St Justification, the nature and caufes of it according unto the Romanifts. The Second. Justi- fication, what it is in their fenfe. Solution of the feeming Dif- ference between Paul and James, falfly pretended by this X)/- jiin&ion. The fame DiStin&ion received by the Socinians, and others. The latter termed byfome, the contimiation of our Justi- fication. The Dijiinc~tion difproved. Justification con(fderedy either as unto its Ejfence, or its Manifestation. The Manifesta- tion of it twofold, initial and final. Initial is either unto our felves, or others. No Second Justification hence infues. Justi- fication before God, Legal and Evangelical. Their dijlintf na- tures. The Dijiinffion mentioned, derogatory to the Merit of Chrift. More in it afcribed unto our felves, then unto the Blood of Chrift, in our Jujiification. The vanity of Difputations to this purpofe. All true Jujiification, overthrown by this D?jiinc!i- on. No countenance given unto this Justification in the Scri- pture. The Second Jujiification 72 ct intended by the Apojile James. Evil of Arbitrary Dijiin&ions. Our Firji Justification jo defcribed in the Scripture, as to leave no rocm for a Second. Of the Continuation of our justification : Whether it depend on Faith alone, or our Perfonal Righteoufrefi' inquired, justi- fication at once compkated in all the Caufes and Eficffs of it, proved proved at large. Believers upon their Juf if cation, obliged unto perfect Obedience. The commanding Power of the Law con- stitutes the nature of Sin in them , who are not obnoxious unto its curfe. Future Sins, in what fenfe remitted at our Firli Juf if cation. The Continuation of Actual Pardon, and there- by of a juf i fed Eflate, on what it doth depend. Continuation of juf if cation, the all of God 5 whereon it depends in that fenfe* On our part it depends on Faith alone. Nothing required here- unto, but the Application of Righteoufnef imputed. The Con- tinuation of our Jufifcation is before God. That whereon the Continuation of our Jufifcation depends, pleadable before God. This not our Perfonal Obedience proved, (i.) By the experi- ence of all Believers. (2.) Tejii monies of Scripture. (3.) Ex- amples. The DifintJion mentioned rejected. Pag. 189. CHAR VI. Evangelical Perfonal Righteoufnef, the nature and ufe of it. Whether there be an Evangelical Justification on our Evangelical Right eoufnefs inqidred into. How this is by fome affirmed and applauded. Evangelical Perfonal Righteoufnef afferted as the condition of our Legal Righteoufnef or the Pardon of Sin. 0- pinion of the Socinians. Perfonal Righteoufnef required in the Go/pel. Believers hence denominated Righteous. Not with re- Jpctf unto Righteoufnef habitual, but atlual only. Inherent Righteoufnef the fame with San&ification or Holinef. In what fenfe we may be fid to be ft fifed by Inherent Righteoufnef. No Evangelical Juftif cation on our Perfonal Righteoufnef. The Imputation of the Righteoufnef of Chrif doth not depend there- on.. None have this Righteoufnef, but they are antecedently ju fifed. A charge before God, in all Jufifcation before God. The Inflrument of this charge 5 the Law or the Gofpcl. From neither of them can we be jutfifed by this Perfonal Right eouf nejs. Tl c J unification pretended needlef and ufelefs. It hath net vot the nature of any Justification mentioned in the Scripture ; bttt is contrary to all that is Jo called. Other Arguments to the fame purpofe. Sentential Justification at the laji day. Nature of the laji Judgment. Who f jail be then jufii fie d. A Declaration of Right eoufnejs, and an AUiial Admijjion unto Glory, the whole of J unification at the laji day. The Argument that we arejufii- fed in this life, in the fame manner, and on the fame Grounds as we f jail be judged at the laji day, that Judgment being accord- ing unto Works, anfwered 5 and the Impertinency of it declared. Pag.211. CHAP. VII. Imputation, and the nature of it. The firft exprefs Record of Justification, deter mineth it to be by Imputation. Gen. 15. 6. Reafons of it. The Do&rine of Imputation cleared by Paul 5 the occafionofit. Maligned and oppofed by many. Weight of the Do&rine concerning. Imputation of Righteoufnefs on all hands acknowledged. Judgment of the Reformed Churches herein, partiadarly of the Church of England. By whom oppo- fed, and on what Grounds. Signification of the Word. Differ- ence between reputare and imputare. Imputation of two kinds. ( 1.) Of what was ours antecedently unto that Imputation, whether good or evil. Injiances in both Iqnds. Nature of this Imputation. The thing imputed by it, imputed for what it is, and nothing elfe. ( 2. ) Of what is not ours antecedently tin- to that Imputation, but is made fo by it. General nature of this Imputation. Not judging of others to have done what they i. not done. Several difiincl Grounds and Rcafins of this Impu- tation. (1.) Ex Juftitia 5 (1.) Propter Relationem foede- ralem. ( 2. ■) Propter Relationem Naturalem. (2.) Ex voluntaria fponfione. Injianccs,Vh\\cm. 17. Gen. 43. ^.VjoIuw tary fponfion, the Gronnd of the Imputation of Sin to CI ( 3. ) Ex injuria. 1 King. 1. 21. ( 4, ) Ex mera Gratia. b Rom. Kom. 4. Difference between the Imputation of any Works of curs, andoftheRighteoufnefsofGod. Imputation of Inherent Right eoufnefs, is Ex Juftitia. Inconfijiency of it, with that which is Ex mera Gratia. Rom. ill 6. Agreement of both kinds of Imputation. The true nature of the Imputation of Riglteoufncjs unto Jujlification, explained. Imputation of the Right eoufnefs of Chriji. The thing it felf imputed , not the ejjctiof it 5 proved againfi the Socinians. Pag. 226. CHAP. VIII. Imputation of Sin unto Chriji. Tejli monies of the Antients unto that pur pofe. Chriji and the Church, one Myjlical Perfon. Mi flakes about that State and Relation. Grounds' and Rea- fons of the Union, that is the foundation of this Imputation. Chriji the Surety of the New Covenant 5 in what fen fe, unto what ends. Heb. 7. 22. opened. Mi/lakes about the Caufes, and Ends of the Death of Chriji. The New Covenant in whatfenje alone procured and pur chafed thereby. Inquiry whether the Guilt of our (ins, was imputed unto Chriji. The meaning of the words, Guilt and Guilty. The Dijlin&ion tf/Reatus ellipse and Reatus psen^, examined. AS of God in the Imputation of the Guilt of our Sins unto Chritf. ObjeUions again Jl it, anjwered. The Truth confirmed. Pag. 246. CHAP. IX. Principal Controverts about J ujlif cation. (1.) Concerning the nature of Jujlification, Jlated. (2.) Of the Formal Cauje of it. (%.) Of the Way whereby we are made partakers of the Benefits of the Mediation of Chritf. What intended by the Formal Caufe of Justification, declared. The Righteoujhejs on the account whereof Believers are justified before God alone, inquired after under thofe Terms. This the Righteoufnefs of Chriji^ Chrifi, imputed unto them. Occafions of Exceptions and Ob- jections againfi this Do&rine. General Obje&ions examined. Imputation of the Righteoufnefs of Chriji ; confifient with the Free Pardon of Sin, with the necejfity of Evangelical Repent- ance. Method of Gods Grace in our Jufiification. Necefjity of Faith unto Jufiification ; on fuppofition of the Imputation of the Righteoufnefs of Chriji. Grounds of that Necejfity. Other Ob- jections arifing mofily from mifiakesof the Truth, ajferted, dif- cuffed and anfwered. Pag. 289. CHAP. X. Arguments for Jufiification by the Imputation of the Right e- oufnefi of Chriji. Our own Perfonal Righteoufnefs not that on the account whereof we are jujiified in the fight of God. Difi claimed in the Scripture ', as to any fuch end. The truth and reality of it granted. Manifold Imperfe&ions accompanying it, rendering it unmeet to be a Righteoufnefi unto the Jufiifica- tion of Life. Pag. 315. CHAP. XI. «, Nature of the Obedience or Righteoufnefs required unto Jufii- fication. Original and Caufes of the Law of Creation. The Sub- fiance and End of that Law. The Immutability or unchange- ablenefi of it, confidered abfolutely 5 and as ityvas the Infiru- ment of the Covenant between God and, Man. Arguments to prove it unchangeable 5 and its Obligation unto the Right eoufi nefifirfi required, perpetually in force. Therefore not abrogated, not difien fed withal, not derogated fiom, but accomplished. This alone by Chrifi, and the Imputation of his Righteoufnefs unto us. Pag. 340. h CHAP. CHAP. XII. Imputation of the Obedience of Chrifi, no lefs neceffary then that of his fuffermg on the fame Ground* Obje&ions againji it. I. That it is impofjible. Management hereof by Socinus. Ground of this Objection, That the Lord Chrifi was for himfelf obliged unto all the Obedience he yielded unto God , and performed it for himfelf anfwered,. The Obedience inquired, after, the Obedi- ence of the Perfon of Chrifi the Son of God. In his whole Perfon, Chrifi was not under the Law. He defigned the Obe- dience he performed, for us not for himfelf. This Actual Obedi- ence not neceffary as a qualification of his Perfon, unto the dif charge of his Office. The Foundation of this Obedience in his being made Min,and of the Pofierity of Abraham,notfor himfelf but for us. Right of the Humane Nature unto Glory, by virtue of Union. Obedience neceffary unto the Humane Nature, as Chrifi in it was made under the Law. This Obediencs properly for us. Inflances of that nature among Men. Chrifi obeyed as a publichJP^rfon ; and fo not for himfelf. Humane Nature of Chrifi fubjWt unto the Law, as an Eternal Rule of de pen dance on God, andfubfeBion to him 5 not as prefcribed unto us whilefi we are in this World , in order unto our future Bleffednefi, or Reward, Second Objection, that it is ufelefi, anfwered. He that is pardoned all his (ins, is not thereon ejieemed to have done all that is requfted of him. Not to be unrighteous, Negatively } >wt the fame with being righteous, Positively. The Law obligeth loth unto punipment and obedience 5 how, and in what fenfe. Pardon of Sin gives no title to Eternal Life. The Right coufnef ,)f CLvi7l who is one, imputed unto many. Arguments proving {he Imputation of the Obedience of Chrifi, unto the Jufiifidition of Life. Pag. 361. CHAR CHAP. XIII. The Difference between the two Coven ants, fitted. Arguments from thence. Pag. 396. CHAP. XIV. -• All Works whatever exprefiy excluded from any inter fi in our Jufiification before God. What intended by the Works of the Law. Not thofie of the Ceremonial haw only. Not perfecJ Works only, as required by the Law of our Creation. Not the outward Works of the Law performed without a principle of Faith. Not Works of the Jewifi Law. Not Works with a conceit of Merit. Not Works only wrought before believing in the Jlrength of our own wills. Works excluded abfolutely from our Jufiification without refpelt unto a Difiincfion of a Firji and Second Jufiifi- cation. The true fen fe of the Law in the Apoflolical Ajfertion, that none are jufiified by the Works thereof. What the Jews under fiood by the Law. Difiribution of the Law under the Old Teftament. The whole Law a perfect Rule of all Inherent Mo- ral or Spiritual Obedience. What are the Works of the Law, declared fromthe Scripture, and the Argument thereby confirmed. The nature of Justifying Faith further declared. Pag; 400. CHAP. XV, Of Faith alone. CHAP. XVI. Tefiimonies of Scripture confirming the Doctrine of Jufitifica- Hon by the Imputatio?i of the Rightefnefi of Chrifi. Jerc.23. 6. Explained and vindicated. Pag.419. CHAP. XVII. Tefitimo?:ies out of the Evangelijls, considered. Defign of our Saviours Sermon on the Mount. The purity and penalty of the • Lan\ Law, vindicated by him. Arguments from thence. Luk. 18. 9, 10, II, 12, 13. The Parable of the Pharifee and Publican ex- plained and applied to theprefent Argument. Tefiimonies out of the Gojp el by John, Chap.3. 14,15, 16,17, 18, &c. Pag.425. ;" CHAP. XVIII. Testimonies out of the Epitfles of Paul, the Apojile. His de- sign in the Fifth Chapter to the Romans. That Defign explained at large and applied to the prefent Argument. Chap. 3. 24, 25, 26. explained, and the truefenfe of the words vindicated. The Caufes of purification enumerated. Apojiolical Inferences from the consideration of them. Chap. 4. Defign of the Difputation of the Apojile therein. Analyfis of his Difcourfe. Ver. 4, 5. particularly infixed on, their truefenfe vindicated. What Works excluded from the Juflifieation of Abraham. Who it is, that workgth not. In what fenfe the ungodly are jufiifed. All Men ungodly antecedently unto their purification. Faith alone the means of purification on our part. Faith itfelf abfolutely con- fidered, not the Righteoujhefs that is imputed unto us. Proved by fundry Arguments. Pag. 43 1 . Chap. 5. Ver.12,13, 14,15,16, 17, 18. Beafiing excluded in our felves, ajferted in God. The defign and Jum of the Apo files Argument. Objection 0/Socinus re- moved. Comparifon between the two Adams, and thofe that de- rive from them. Sin entered into the World. What Sin in- tended. Death, what it comprifeth. What intended by it. The fenfe of thofe words in as much, or in whom all have finned, clear- cd and vindicated. The various oppofitions ufed by the Apojile in this Difcourfe. Principally between Sin or the Fall, and the Free Gift. Between the difobedienceof the one, and the obe- dience of another, judgment on the one hand, and Jujiification • unto unto Life on the other. The whole Context at large, explained, and the Argument for Juflification by the Imputation of the Righteoufnefs of Chr ill, fully confirmed.^. 46 4. Chap. 10. V.3,4. explained, and infixed on to the fame purpofe. Pag. 489. 1 Cor. 1. 30. Chrijl, how of God made Righteoufnefs unto m. Anfwer of Bellarmine unto this Tejlimony, removed. That of Socinus, dif proved.True fenfe of the words evinced. P.497. 2 Cor.5.21. In whatfenfe Chrijl knew no (in. Emphafis in that exprejfwn. How he was made Sin for us. By the Imputation of Sin unto him. Mistakes of fome about this exprejfwn. Senfe of the Antients„ Exception of Bellarmine unto this Testimony, anfwered } with otkr Reafonings of hk to the fame purpofe. V. 502. The Exceptions of others alfo removed. Gal. 2.16. Pag. 513. Ephefa. 8,9, 10. EpheC2. 8, 9, to. Evidence of this Teflemony. Defign of the Apojile from the beginning of the Chapter. Method of the ApoUle in the Declaration of the Grace of God. Grace alone the caufe of Deliverance from a State of Sin. Things to be ob- ferved in the Ajjlgnation of the Caufes of Spiritual Deliverance. Grace, how magnified by him. Force of the Argument, and evi- dence from thence. State of the Cafe here propofed by the Apojile. General determination of it. By Grace ye are faved. What it is to be faved, inquired into. The fame as to be justified, but not exclusively. The caufes of our Jujiification, declared Pofitivcly and Negatively. The whole fecured unto the Grace of God by Chrijl, and our Interejl therein through Faith alone. Worlds ex- cluded. What Works .2» a fine,r. other men, p.444. 1.10. pwft r. froeefi,?. 46$. 1. 1. ^u^y^w^rt Sundry other literal Miftakes and Mifpointings are referred unto the candor of the Reader ; which I chufe rather than to trouble many with the rehearfei of what it may be, few will take notice of. Genetal (jeneral Confederations previoufly neceffary unto the Explanation of the cDo£trine of Jufti- fication. THat we may treat of the Doftrine of Jufiif cation ufefully unto its proper Ends, which are the Glory of Cod in Chrift, with the peace and furtherance of the Obedience of Believers, fbme things arepre- vioufly to be confidered, which we muft have relpeS: unto in the whole procefs of our Difcourfe. And among others that might be infifted on to the fame purpofe, thefe that enfue are not to be omitted. i. The firft Enquiry in this matter in a way of Duty, is after the proper Relief of the Confidence of a (inner, preffed and perplexed with a (enfe of the Guilt of fin. For Jnftifi- cation is the way and means whereby fiich a perfon doth ob- tain acceptance before God, with a Right and Title unto an heavenly Inheritance. And nothing is pleadable in this caufe, but what a man would (peak unto his own Confcience in that ftate, or unto the Confcience of another, when he is anxious under that Enquiry. Wherefore, The Perfon under confi- deration, that is, who is to be Juftified, is one who in him- felf is ct ^W^i/ Gal. 3, 10.5 under fife car/?, and the wrath of God therein abiding on him, Job. 3. 18, 36. In this condition he is Ava&ehvyviT®- «, without plea, without excufe, by any thing in and from himfelf for his own relief; His month is popped, Rom. 3. 19. For he is in the Judgment of God declared in the Scripture wfyKMs «y dfm^va.v 5 Gal. 5. 22 3 every way flout up under fin and all the confequents of it. Many Evils in this condition are men fubjeft unto, which may be reduced unto thofe two of our firft Parents wherein they were reprefented. For firft, they thought fool- ifhly to hide themfelves from God 3 and then more fooliflily would have charged him as the caufe of their fin. And fuch naturally are the thoughts of men under their convi&ions. But whoever is the fubjet7 of the Jufrfi'cation enquired after, is by various means brought into his Apprehenfions, who cryed, Sirs! What muji.l do to be faved? 2. With refpeft unto this ftate and condition of men, or men in this ftate and condition, the enquiry is, What that is upon the account whereof God pardoneth all their (ins, receiveth them into hk favour, declareth or pronounceth them Righteous, and acquitted from all Guilt, removes the Curje, and turneth away all his wrath from them, giving them Right and Title unto a blejjed Immortality or life Eternal. This is that alone where- in the Confciences of finners in this eftate are concerned. Nor do they enquire after any thing, but what they may have to oppofe unto, or anfiver the Juftice of God in the commands and curie of the Law, and what they may betake themfelves unto, for the obtaining of Acceptance with him unto life and falvation. That the Apoftle doth thus and no otherwife ftate this whole matter, and in an Anfwer unto this Enquiry, declare the nature of J^ftification and all the caufes of it, in the third and fourth Chapters of the Epijlle to the Romans, and elfwhere, {hall be afterwards declared and proved. And we fhall alfo mani- to the Explanation of the Do&rine, &c. 5 manifeft that the Apoflle James in the (econd Chapter of his Epiflle, cloth not (peak unto this Enquiry, nor give an An- (vver unto it 5 but it is of Juftifieation in another (cafe, and to another purpofe whereof he treateth. And whereas we "cannot either (afely or ufefully treat of this Doftrine, but with re(pe£t unto the fame Ends for which it is declared, and whereunto it is applied in the Scripture, we (hould not by any pretences be turned afide from attending unto this Caie and its Refolution, in all our Difcourfes on this (ubject. For it is the Dire&ion, Satisfaction and peace of the Con(ciences of men, and not the curiofity of Notions or (ubtilty of Difputations, which it is our Duty to defign. And therefore I (hall as much as poffibly I may, avoid all thofe Philofophical Terms and Diftin&ions wherewith this Evangelical Doftrine hath been perplexed rather than illuftrated. For more weight is to be put on the fteady Guidance of the Mind and Con- fcience of one Believer really exercifed about the Foundation of his peace and acceptance with God, then on the confuta- < tion of ten wrangling Di(puters. 3. Now the Enquiry on what account or for what Cau(e and Reafon a man may be fo acquitted or difcharged of fin, and accepted with God as before declared, doth neceflarily illue in this 5 Whether it be any thing in our felves, as our Faith, and Repentance, the Renovation of our Natures, inhe- rent habits of Grace, and aUual works of Righteoufnefs which we have dme, or may do 5 or whether it be the Obedience, Righ- teoufnefs, Satisfaction and Merit of the Son of God our Media- tor and Surety of the Covenant, imputed unto us. One of the(e it muft be, namely, (bmething that is our own, which, what- ever may be the Influence of the Grace of God into it, or cau(ality of it, becau(e wrought in and by us, is inherently our own in a proper (en(e 5 or (bmething, which being not our own, not inherent in us, not wrought by us, is yet im- puted unto us, for the pardon of our (ins, and the Accepta- H B 2 tion 4 General Confederations previoufly neceffary tion of our Perfbnsas righteous 5 or the making of us Righ- teous in the fight of God. Neither are thefe things capable of mixture or compofition, Rom. 11. 6. Which of thefe it is the Duty, VVifdome and fafety of a convinced finner to rely upon and truft unto in his Appearance before God, is the dim of our prefent Enquiry. 4. The way whereby finners do or ought to betake them- felves unto this Relief, on fuppofition that it is the Righteouf vefs ofChrifi, and how they come to be partakers of, or inte- refted in that which is not inherently their own, unto as good Benefit and as much Advantage as if it were their own, is of a diftinft confideration. And as this alfo is clearly deter- mined in the Scripture, fo it is acknowledged in the Expe- rience of all them that do truly believe. Neither are we in this matter much to regard the ienfesor arguings of men, who were never throughly convinced of fin, nor have ever in their own perfons fled for Refuge unto the Hope fet before them. 5. Thefe things I fay are always to be attended unto, in our whole Difquifition into the nature of Evangelical Jufti- f cation 5 For without a conftant refpefi: unto them, we (hall quickly wander into curious and perplexed Queftions, where- in the Conferences of guilty Sinners are not concerned 5 and which therefore really belong not unto the fubftance or truth of this Doftrine , nor are to be immixed therewith. It is alone the Relief of thofe who areinthemfelves-vW>*o/ c. 9 39. And he afliimes it unto himfelf as his Prerogative, to do what belongs thereunto. 7, even I am he that blotteth cut thy trwfgrelfions for mine own fake ', and will not remember thy ft: t, Ifa. 43. 25. And it is hard in my Apprehenfion, to fuggeft unto him, any other reafon or confideration of the pardon of our fins 5 feeing he hath taken it on him to do it for his own fake, that is, for the Lords fake, Dan. 9. 1 7. in whom all tie feed of Ifrael are juftified, Ifa. 45. 25. In his fight, be- fore his Tribunal it is, that men are juftified or condemned, Pfri. 149. 2. Enter not into Judgement with thy fervant 5 for in THT S IG HTfiatf no man hving be juftified. And the whole work of Juftification, with all that belongeth there- unto, is reprefented after the manner of a Juridical procee- ding before Gods Tribunal, as we fhall fee afterwards. There- fore faith the Apoftle, by the deeds of the Law fliall no flejh be juftified in his fight 3 Rom. 3. 20. However any may be ju- ftified in the fight of Men or Angels by their own Obedi- ence or Deeds of the Law, yet in His Sight none can be fb. Neceflary it is unto any man who is to come unto a Trial, in the fentence whereof he is greatly concernd, duely to confidcr the Judge before wThom he is to appear, and by whom his caufe is finally to be determined. And if we manage our Difputes about Juftification without a continual regard unto Him, by whom we muft be caft or acquitted, we (hall not rightly apprehend what our Plea ought to be. Wherefore the Greatncfs, the Majefty, the Holineis, and So- vcraign Authority of God, are always to be prefent with us in a due fenfe of them, when we enquire how we mav be juftified before him. Yet is it hard to difcern how the minds of fbme men are influenced by the confideration of thefe things, in their fierce contcfts for the Intereft of their own works in their Juftification 3 precibus autprecio ut in a!/- qua parte harcant. But the Scripture doth reprclent unto us what thoughts of him, and of themfelvcs, not onlv Simiers. C but i o GeneralConfi : derations frevioufly neceffary but San,ts al(b, have had, and cannot but have upon near Difcoveries and cffe&ual Conceptions of God and his Great- rrefs. Thoughts hereof enfuing on a fenfe of the guilt of fin, filled our firft Parents with fear and ftame, and put them on that foolilh attempt of hid??;gthemfelves from him. Nor is the wiftiom of their pofterity one jot better under their Convictions, without a difcovcry of the Promife. That alone makes finncrs wife, which tenders them relief. At prefent, the Generality of men are fecurc, and do not much queftion but that they (hall come oft' well enough one way or other in the Trial they are to undergo. And as fuch perfons are alto- gether indifferent what Do&rine concerning purification is taught and received 5 fo for the moft part for themfelves, they encline unto that Declaration of it which beft fit its their own Reafbn, as influenced with felf-conceit, and cor- rupt Affeftions. The fum hereof is, that what they cannot do themfelves, what is wanting that they may be faved, be it more or left, Iball one way or other be made up by Chrift, either the ufe or the abufe of which perfwafion is the grea- teft fountain of fin in the world, next unto the Deprava- tion of our nature. And whatever be, or may be preten- ded unto the contrary, Perfons not convinced of fin, not humbled for it, are in all their Ratiocinations about fpiri- tual things, under the conduft of Principles fo vitiated and corrupted. See Mat. 18. 3,4. But when God is pleafed by any meaiis to manifeft his Glory unto finners, all their prefidences and contrivances do iflue in dreadful honour and diftrefS, An account of their Temper is given us If a. 33, 14. The fan- ners in Si on are afraid, far fulnefs hath jur prized the Hypocrites \ who among us fhati dwell with the devouring fire? who among mfhall dwell with Evcrlajlwg burnings $ Nor is it thus only with fome peculiar fort of finners. The fame will be the Thoughts of all guilty perfons at fome time or another. For \ h oil- who through fenfuality, fecunty, or U'.peritition, do hide to the Explanation of the Do&rine, &-c. 1 1 hide thcmfelves from the vexation of them in this world, will not fail to meet with them when their Tcrrour (hall be encreaied, and become remedilefs. Our God is a confkntwg fire 5 and men will one day find, how vain it is to fet their Briars and Thorns againft him in battle array. And we may Le what extravagant contrivances convinced tinners will put themfclvcs upon, under any real view of the Maicfty and Holinefs of God -0 Micah 6. 6, 7. Wherewith ( faith one of them ) jhalllcome before the Lord, and bow my Jelf before tie high God? fia/I I come before him with Burnt-offerings, with Cakes of a year eld ? will the Lord be pleafed with thoufands of Rams, or with ten thou fan ds of Rivers of Oyl t fiall I give my firfl bem for my tranfgrejfion, the fruit of my body for the (in of my Soul. Neither fhall I ever think them meet to be contended withall about the Doftrine of Judication, who take no notice of thele things, but rather delpilethem. This is the proper effeft of the Conviction of fin, ftreng- thened and (harpened with the confideration of the Terrour of the Lord, who is to judge concerning it. And this is that which in the Papacy meeting with an Ignorance of the Rjghtcoufnefs of God, hath produced innumerable fuperftitious Inventions for the appealing of the Confciences of men, who by any means fall under the Diiquietments of fuch Convi- rfions. For they quickly fee that none of the Obedience which God requireth of them, as it is performed by them, will juftifie them before this high and holy God. Wherefore they feek for flicker in contrivances about things that he hath not commanded, to try if they can put a cheat upon their Confciences, and find relief in Diverfions. Nor is it thus onlv with, profligate tinners upon their Con- victions ; but the'beil: of men, when they have had near and efficacious Rcprefentations of the Greatneis, Hofinefs, and Glory of God, have been caft into the deepeft felf-abad- ment, and moft ferious Renunciations of all trufr or conri- C 1 dence 1 2 General Confederations' frevionjly necejptry denee in themfelvcs. So the Prophet Ifaiah upon his vifion of the Glory of the Holy One, cried out, Woe k me, I am mi done, lecanje I am a man of unclean lips, chap. 6. 5. nor was he relieved but by an Evidence of the free pardon of fin, ver. 7. So Holy Job in all his contefts with his Friends who charged him with Hypocrite, and his being a finner guilty in a peculiar manner above other men, with aflured confidence and perfeverance therein juftified his fincerity, his Faith and Truft in God, againft their whole charge and every parcel of it. And this he doth with fuch a full iatisfaftion of his own In- tegrity, as that not only he infifts at large on his vindication, but frequently appeals unto God himfclf , as unto the Truth of his Plea. For he diredtly purfues that counfel with great Afturance which the Apoltle James fo long after gives unto all Believers , nor is the Doftrine of that Apoftle more emi- nently exemplified in any one inftance throughout the whole Scripture then in him. For he fheweth his Faith by his works, and pleads his Juftification thereby. As Job Jufti- fledhimfelf, and v/as Juftified by his works, fo we allow it the Duty of every Believer to be. His plea for Juftifica- tion by works, in the ienfe wherein it is fo, was the moft noble that ever was in the world, nor was ever any contro- verfie managed upon a greater occafion. At length this Job is called into the immediate prefence of God, to plead his own caufe , no-: now as ftated between him and his Friends, whether he were an Hypocrite or no, or whether his Faith or Truft in God was fincere , but as it was (tated between God and him, wherein he feemedtohave made fome undue Afiiimptions on his own behalf. The Que- ftion v/as now reduced unto this § on what Grounds he might or could he juftified in the fight of God & To prepare his mind unto a right Judgement iri this cafe, God manifefts his Glory unto him, and inllrafts him in the Greatnefs of His Majefiy and Power. And this he doth by a multiplication of Inftances, be- to the Explanation of the DoUrine^ <&c. 1 5 becaufe under our Temptations we are very flow in admit- ting right conceptions of God. Here the Holy man quickly acknowledged, that the ftatc* of the cafe was utterly altered. All his former pleas of Faith, Hope, and Truft in God, of tince- rity in Obedience, which with fo much earneftnefs he before in- fifted on, are now quite laid afide. He faw well enough that they were not pleadable at the Tribunal before which he now appeared, fothat God fhould enter into Judgment with him thereon, with refpeft unto his Juftification. Wherefore in the deepeft felf-abafement and abhorrency, he betakes himfelf unto Soveraign Grace and Mercy. For then Job anfivcred the Lcrd andfaid, behold I am vile, what pall I anjwcr thee, I will lay mine hand upon my mouthy once have I fpoken, but I will not anfwer, yea twice, but I will proceed no farther :> Job 4c 3, 4, 5, And again, Hear I befeech thee and I willfpeal^ , I will demand of thee, and declare thou unto me ^ I have heard of thee by the hiaring of the Ear, but 7J0wmine Eye fceth thee 5 wherefore I abhor myfclf and repent in duji and apes, chap. 42. 4, 5, 6. Let any men place themfelves in the Condition wherein now Job was, in the immediate presence of God :, Let them attend unto what he really (peaks unto them in his word, namely, what they will anfwer unto the Charge that he hath againft them, and what will be their beft plea before his Tribunal, that they may be Juftified; I do not believe that any man living hath more encouraging Grounds to plead for an intereftin his own Faith and Obedience in hk Juftification before God, then Job had 5 although I fuppofe he had not fa much skill to manage a plea to that purpofe with Schdaflicl^ notions and difiin— cfions as the Jcfuits have. But however, we may be har- • ncfied with fubtile Arguments and Solutions, I fear it will not be (afe for us to adventure farther upon God then he durft to do. There was of old a Dire&ion for the viiltation of the Sick, compofed as they fay by Anfelm , and publifhed by. Caffams 1 4 general C onjider attorn freviGujly necefsary Cafparus Vlenbergius, which exprefleth a better fenfe of theft tilings then fome feem to be convinced of. Credifne te nan pofejalvari nipper mortem Chrifi ? Rcfpondet infirmus, Etjam 5 turn dicit illi 5 Age Ergo dum juperejl in te anima, in hac Jola matte fduciam tuam confitue 5 in nulla, alia re jiduciam kale, huic morti te totum commitie, hac jola te totum contege, totum iuunifce te in hac morte, in hac morte totum te involve. Et (i Dominus te voluerit judicare, Die, Domine, mortem Domini nojlri Jefu Ckrijli objicio inter me & tuum Judicium aliter tecum non contendo. Et \i tibi dixerit quia pec cat or es, die, mortem Domini nojlri Jefu Chr?fli pono inter me & peccatamea. Si dixerit tibi quod meruijli damnationem 5 die, Domine, mortem Domini nofiri Jefu Chrijli obtendo inter te & mala merit a mea, ipfiufq^ merit a off'eropro merit 0 quod ego debuijjem habere nee ha- beo 5 (I dixerit quod tibi eji iratus, die, Domine, mortem Do- mini Jefu Chrijli oppono inter me & iram tuam. That is, Dojl thou believe that thou canjl not be javed but by the death of Chrifi ? The (icl{_ man anjwereth, yes 5 then let it be J aid unto him -0 Go to then, and wkiljt thy Soul abideth in thee, put all thy confidence in this death alone, place thy trujl in no other thing, commit thy fclf wholly to this Death, cover thy jelf wholly with this alone, cajl thy jelf wholly on this Death, wrap thy jelf wholly in this Death. And if God would judge thee, jiy, Lord, I place the> Death of our Lor\ Jefus Chrifi between me and thy judgment :> and other wife I will not contend, or en- ter into Judgment with thee. Axd if he ji hall fay unto thee, that thou art a [Inner, Jay, I place the Death of our Lord Jefus Chrifi between me and my fns. If he jl) all jay unto thee, that thou hajl deferved damnation ^ jay, Lord, I put the Death of our Lord Jefus Chrijl between thee and all my (ins 5 and I offer his merits for my own which Ifjould have, and have not. If he fay that he is angry with thee, fay, Lord, I place the Death of our Lord Jefus Chrifi between me and thy Anger. Thofe who gave thefe Dire&ions, (eem to have been fenfible of what it is to ap- to the Explanation of the Do&rine, &c. 15 appear before the Tribunal of God , and how untafe it will be for us there to infift on any thing in our felves. Hence are the words of the feme Axfdm in his Meditations. Ccn- fiientia mea meruit damn at: on em , & perritentia mea tion fuffirit ad f atisf actionem, fed certum eft quod mifericordia fua juperat enrnem offcnfionem. My Conscience hath deferved damnation, and my Repentance is not Sufficient for {atisfa&ion, but mod certain it is, that thymercyaboundeth above all ofTence. And this feems to me a better Direction then thofe more lately given by feme of the Roman Church. Such is the prayer fuggefttd unto a fick man, by Johan. Poland/0 lib. Methods in ad- juvandis morientibus. Domine Jcfu, conjunge, obficra^ ebfe- quium meum cum omnibus qu£ tu egifli, & paffus es ex tarn perfe&a Charitate & Ohedientia. Et cum divitiis fatfcfaclic- num & merit or um Dile&iorm, Patri £terno illud offer re dig- neris. Or that of a greater Author, Antidot. An?m£, fob 1 7, Tu hinc 0 rofea Martyr urn turba offer pro me, nunc & in her a mortis me,f, merit a fidelit alum, confianti£, & pretiol fiwgui- nis, cum fwguine Agni immaculati, pro omnium falutc cfjufl, Hierom long before An film , (pake to the fame purpofe. Cum dies Judicij aut dormitionis advencrit, omnes mamas dif folventur 5 quibus dicitur in alio loco confortamini manus dif folut£ 5 diffohentur autem manus quia nullum opus dignum Dei juflitia reperiatur, & nor? juflificabitur in cenftectu ejus omnjs livens, unde Prophet a dicit in Pfialmo, (I iniquitates attendas Dc- mine,quis fufiinebit, lib. 6. in Ifa. in cap. 13. v. 6, 7. When the day of Judgement, or of Death, Jhall come, all hands will be diffol- Ted ( that is, faint or fall down ) unto which it is faid in another place, be flrengthened ye hands that hang down. But all hands Jhall be melted down, ( that is, all mens ftrength and confidence (hall fail them ) lecaufi no works full be found which can an fiver the Right eouficjs of God 5 for 1:0 ficfti fiall be jufiified in lis fight. Whence the Prophet lays in the Pfi.ilm, If thou Lord "foitldfi mar /^iniquity, who Jhould (land o$rine, &c. 2 5 tians, whercunto that alfb of the Hebrews may be added. But in that unto the Romans it is moft eminently declared. For therein is it handled by the Apoftle ex profefjo, at large, and that both Doctrinally, and in the way of controverfie with them by whom the Truth was oppofed. And it is worth our confideration what procefs he makes towards the Decla- ration of it, and what principles he proceeds upon therein. 1. He lays it down as the fundamental maxime which he would proceed upon, or as a general Tkefis including the fub- ftance of what he defigned to explain arid prove, that, in the Gofpel the Right eon fac fa of God is revealed from Faith to Faith, as it is written the jufiftali live by Faith, chap. I. 17. All forts of men who had any knowledge of God and them- felves were then, as they muft be always, enquiring, and in One Degree or other labouring after Righteoufaefa. For this they looked on, and that juftly, as the only means of an Advantagious Relation between God' and themfelves. Nei- ther had the Generality of men any other thoughts, but that this Righteoufaefa muft be their own, inherent in them, and performed by them, as Rom', 10. 3. For as this is the Lan- guage of a natural Confcience, and of the Law, and fuited unto all Philofophical notions concerning the nature of Righ- teoufnefs 5 (b whatever Teftimony was given of another kind in the Law and the Prophets, ( as fuch a Teftimony is given unto a Righteoufnefs of God without the Law, chap. 3. 21. ) there was a Veil upon it as to the underftanding of all forts of men. As therefore Righteoufnefs is that which all men feek after, and cannot but feek after who defign or defire Acceptance with God, fb it is in vain to enquire of the Law, of a natural Confciencc, of Philofophical Reafon, after any Righteoufnefs but what confifts in inherent Habits and Ads of our own. Neither Law, nor natural Confcience, nor Reafbn, do know any other. But in opposition untorthis Righteoufnefs of our own, and the neceifity thereof, tefti- E fied 2 6 (jeneralConJiderationsyrevioufly necejfary fied unto by the Law in its Primitive conftitution, by the natural Light of Conicience, and the apprehenfion of the nature of things bysReafon, the Apoftle declares, that in the Gofpel there is revealed another Rigkteonfrcfa which is alfo the Righteoufheis of another, the Righteonf efi of God, and that from Faith to Faith. For not only is the Righteoufnefs it fl-lf revealed aliene from thofe other Principles, but alfo the manner of our Participation of it, or its Communica- tion unto us from Faith to Faith, ( the Faith of God in the Revelation, and our Faith in the Acceptation of it, being only here concerned ) is an eminent Revelation. Righte- oufnefs of all things fhould rather feem to be from Worlds mito Works, from the Work of Grace in us, to the Works of Obedience done by us, as the Papifts affirm. No faith the Apoftle, it is from Faith to Faith, whereof afterwards. This is the general Thefts the Apoftle propofeth unto Con- firmation, and he feems therein to exclude from Juftification every thing but the Righteoufnefs of God and the Faith of Believers. And to this purpofe he confiders all Peribns that did or might pretend unto Righteoufnefs or feek after it, and all ways and means whereby they hoped to attain unto it, or whereby it might mod probably be obtained, declaring the failing of all perfons, and the infufficiency of all means as unto them, for the obtaining a Righteoufhefs of our own before God. And as unto Perfons, i. He confiders the Gentiles with all their notions of God, their Fraftice in Religious Worfhip, with their Conversion thereon. And from the whole of what might be obferved amongft them, he concludes that they neither were, nor could be jifjiificcl before God, but that they were all, and that moft dekr vedly, obnoxious unto the fentence of Death. And whatever men may difcourfe concerning the Juftification and Salvation of any, without the Revelation of the Righte- ouihcfi of God by the Gofpel from Faith to Faith7 it is ex- prefly to the Explanation of the DoBrine, &c. 2 7 prefly contradictory to his whole Difeourfe, chip. i. from ver. 19. to the End. 2. He confiders the Jews who enjoyed the written Law, and the Privilcdges wherewith it was accompanied, efpecially that of Circumcilion, which was the outward Seal of Gods Covenant. And on many Confederations, with many Argu- ments, he excludes them alfb from any poffibility of attain- ing Juftification before God by any of the Priviledges they enjoyed, or their own compliance there withall, chap. 2. And both forts he excludes diftin&ly from this priviledge of Righ- teoufhers before God, with this one Argument, That both of them finned openly againft that which they took for the Rule of their Righteoufnels, namely, the Gentiles againft the Light of Nature, and the Jews againft the Law, whence it inevitably follows, that none of them could attain unto the Ritfhteoufhefs of their own Rule. But he proceeds farther unto that which is common to them all. And, 3. He proves the fame againft all forts of Perfbns whether Jews or Gentiles, from the confederation of the univerfal de- pravation of nature in them all, and the horrible erleftsthat neceflarily enfue thereon in the Hearts and Lives of men, chap. 3. So evidencing, That as they all were, fb it could not fall out but that all muft be (hut up under fin, and come fhort of Righteoufnefs. So from Perfbns he proceeds to Things or Means of Righteoufhels. And, 4. Becaufe the Law was given of God immediately as the whole and only Rule of our Obedience unto him, and the works of the Law are therefore all that is required of us, thefe may be pleaded with fome pretence as thofe whereby we may be juftined. Wherefore in particular he confiders the Nature, life, and End of the Law, manifefting its utter infufficiency to be a means of our Juftification before God, chap. 3. 19, 20. 5. It may be yet objected, That the Law and its works may be thus inefficient as it is obeyed by -Unbelievers in the E 2 ftate 2 8 GeneralConfi derations jtrevioufly necejfary ftate of Nature, without the Aids of Grace adminiftred in the Promifc, but with refpeft unto them who are Regene- rate and do believe, whofe Faith and Works are accepted with God, it may be otherwife. To obviate this Objection, he giveth an Inftance in two of the mod eminent Believers under the Old Teftament, namely, Abraham and David, de- claring that all Works whatever were excluded in and from their Juftification, chap. 4. On thefe Principles, and by this Gradation he perempto- rily concludes, That all and every one of the Sons of men, as unto any thing that is in themfclves or can be done by them, or be wrought in them, are guilty before God, obnoxi- ous unto Death, fhut up under fin, and have their mouths fo flopped, as to be deprived of all pleas in their own excufe $ that they had no Righteoufhefs wherewith to appear before God, and that all the ways and means whence they expected it, were infufficient unto that purpofe. 0 Hereon he proceeds with his Enquiry how men may be delivered from this condition, and come to be juftified in the -fight of God. And in the Refolution hereof he makes no mention of any thing in themfelves, but only Faith whereby we receive the Attonement. That whereby we are juftified, he faith is the Rightcoufxef of God which is by the Faiih of Chriji Jefas, or that we are juftified fcely by Grace through the Redemption that is in him, chap. 3, 22, 23, 24, 25, And not content here with this anfwer unto the enquiry how loft convinced finners may come to be juftified before God, namely, That it is by the Rigkteoifocft of Gcd revealed from Faith to Faith, by Grace, by the blood of Ckrift, as he is fet forth for a Propitiation; He immediately proceeds unto apo- fitive exclufion of every thing in and of our felves that might pretend unto an Intercft herein, as that which is in- confiftent with the Righteoufncft of God as revealed in the Goipel, and wkuefied unto by the Law and the Prophets. How to the Explanations of the DoBrine, &c. 2 9 How contrary their Scheme of Divinity is unto this Defign of the Apoftle, and his management of it, who affirm that before the Law men were juftified by Obedience unto the Light of Nature, and (bme particular Revelations made un- to them in things of their own eipccial private concernment 5 and that after the giving of the Law they were fo by Obedi- ence unto God according to the Directions thereof, as alfo that the Heathen might obtain the lame benefit in compli- ance with the Di&ates of Reafon, cannot be contradicted by any who have not a mind to be contentious. AniTwerable unto this Declaration of the mind of the Holy Ghoft herein by the Apoftle, is the conftant Tenour of the Scripture fpeaking to the fame purpofc. The Grace of God, the Promife of Mercy, the free pardon of Sin, the Blood of Chriji,\\\s Obedience and the Rigkteoufncf of God in him,refted in and received by Faith, are every where aflerted as the caufes and means of our Juftification, in oppofltion unto any thing in our (elves fo exprefled as it ufeth to exprefs the beft of our Obedience and the utmoft of our perfonal Righteouf- nefs. Wherever mention is made of the Duties, Obedience, and perfonal Righteoufnefs of the beft of men with refpett unto their Juftification, they are all renounced by them, and they betake themfelves unto Soveraign Grace and Mercy alone. Some places to this purpofe may be recounted. The Foundation of the whole is laid in the firft Promife wherein the Deftruftion of the Work of the Devil by the differing of the feed of the woman, is propofed as the only Relief for finners, and only means of the Recovery of the favour of God. It ff jail bruije thy head, and thou palt Iruifc his heel, Gen. 3. 15. Abraham believed in the Lord, and, he counted it unto him for Rightcoufnef, Gen. 15. 6. And, Aaron jhali lay both his hands on the Head of the live Goat, and con- fef over him all the iniquities of the Children of Ifrael, and all their Tranjgrejjions in all their fins7 ptttwg them on the head ^o GeneralConJideratiomfrevioufly necejjary of the Goat 5 and the Goat full bear ufon him all their Iniqui- ties unto a Land not inhabited, Lev. 1 6. 21, 22. J will go in the frength of the lord God, I will make mention of thy Righteoufnef even of thine only, Pfal. 71. 16. If thou Lord fjouldji mar \ Iniquity, 0 Lord who fhall jiand ? but there is forgivenef with thee that thou maijl be feared, Pfal. 130. 3, 4. Enter not into Judgment with thy Servant, for in thy fight foal/ no man living be jujiijied, Pfal. 143. 2. Behold he pit ?ro truji in his Servants, and his Angels he charged with folly, how much left on them that dwell in houfes of Clay whofe foundation is in the dujl, Job 4. 1 8, 19. Fury is not in me 5 who would fet the Briers and Thorns againji me in battel, I would go through them, I would burn them together. Or let him take hold of my jirength that he may make peace with me, and he fhall make peace with me, Ifa. 27. 4, 5. Surely full one fay, in the Lord have I Righteoufoef and Jirength, in the Lord full all the feed of If rael be juji/ficd and Glory, Ifa. 45. 24, 25. All we like Sheep have gone ajiray, we have turned every one to his own way, and the Lord hath laid on him the Iniquity of us all. By his know- ledge full fny righteous Jervant juflifie many, for he full bear their Iniquities, Ifa. 53.6, 11. For this is his name whereby he full be called, the Lord our Right eoufnef, Jer. 23. 6. But we are alias an unclean thing, and all our Righteoufncjfcs are as filthy raggs, Ifa. 64. 6. He full finifo the Tranjgrejjion and make an End of fin, and make Reconciliation for Iniquity, and bring in Everlajiing Right eoufne ft, Dan. 9. 24. 'Unto as many as received him he gave power to become the Sons of God, even to them that believe in his name, Joh. I. 12. For as Mofes lifted up the Serpent in the Wildemef, even Jo muji the Son of Man be lifted up, that whofoever believeth m him fjould hot per if) but have everlafing life, chap. 3. 1 4, 1 5. fee vcr. 16,17, 18. Be it known therefore unto you Men and Brethren, that through this man is preached unto you the for given cf of (ins, and by him all that believe are Ju fifed from all things from which ye could to the Explanation of the Doctrine, &c. 3 1 could not be pip fed by the Law of M.ffs, A els 13. 38, 39. That they may receive forgiveneft of fins and inheritance among them that are fanffificd by Faith that is in we, chap. 26. 18. Being jujliffed freely by his Grace, through the Redemption that is in Jejus Chriji, whom God hath fet forth to be a propitiation through Faith in hk Blood, to declare his Righteoufnef for the Remijjion of fins that are paft, through the forbearance of God. To declare at this time his Right eoufncjf, that he might be juff, and thejuflificr of him that believeth in Jejitr. Where then is Bo a fling? it is excluded, by what Law ? of Works ^ nay but by the Law of Faith. Therefore we conclude that a man is ju- jliffed by Faith without the deeds of the Law, Rom. 3. 24, 25, 26, 27, 28. For if Abraham were juftified by works, he hath whereof to Glory, but not before God ^ For what faith the Scripture, Abraham believed God and it was counted unto him for Right eoufnef ^ now to him that worketh is the Reward, not reckoned oj Grace but of Debt. But to him that worketh not, but believeth on him that jujliffeth the ungodly, his Faith is counted for Right eoufneff. Even as David alfo defcribeth the Blejfednefs of the man unto whom God imputeth Right eoufneff without works, Joying, Blcjfid are tkofe whofe Iniquities are for- ^ given, and whofe (ins are covered 5 Blcjfed is the man unto whom the Lord will not impute fin, Rom. 4. 2, 3, 4, 5, 6, J, 8. But not as the offence, fo alfo is the free Gift ^ for if through the of- fence of one many be dead, much more the Grace of God, and the Gift by Grace, which is by one man Jefx Chrijl, hath aboun- ded unto many. And not 06 it was by one that finned, fo is tie Gift :, for the judgment was by one to Condemnation : but tl e fee Gift is of many 0 fences unto Ju ft? fie at ion. For if by one mans offence Death reigned by one, muck m re they which receive abun- dance of Grace, and of the Girt of Right eoufneff, ji hall reign in life by one, Jejus Chrijl. Therefore as by the offence of one judge- ment came upon all men unto condemnation, even fo by the Righ- t eoufneff of one, the fr^.e Gift came upon all men unto Juftifica- tion 5 i General Confederations jtrevioujly neceffary Hon of life. For as by one mans Difobedience many were made (inner s, j) by tie Obedience of one Jl) all many be made righteous^ chap. 5. 15, 16, 17, 18, 19. There is therefore no condemna- tion unto them which are in Chriji Jefus, who walkjiot after the flefo but after the (pirit. For the Law of the ftirit of Life in Chriji Jefai hath made me free from the haw of Sin and Death 5 and what the Law could not do, in that it's weak^ through the fief \ God fending his own Son in the like?tefi of (in- ful ficfrd, and for fin, condemned (in in the JJef/j. That the Righteoufnefs of the Law might be fulfilled in us, chap. 8. 1,2, 3, 4. For Chriji is the End of the Law for Righteoufnefs unto every one that believeth, chap. 10. 4. And if by Grace, then it is no more of Works, otherwife Grace is no more Grace 5 but if it be of Works, then it is no more Grace, otherwife Works is no more Works, chap. 11. 6. But of him are ye in Chriji Jefus^ who of God is made unto us Wifdom and Right eoujncf, and San&ijication and Redemption, 1 Cor. I. 30. For he hath made him to be (in for us, who knew no (in, that we might be made the Righteoufnefs of God in him, 2 Cor. 5. 2 1. Knowing that a man is notytijtified by the Works of the Law, but by the Faith of Jef/s Chrift : even we have believed in Jefus Chriji, that we might bejujiified by the Faith of Chriji, and not by the Works of the Law : for by the Works of the Law fid all no fleffj bejujiified, Gal. 2. 16. But that no man zrjujiifi'ed by the Law in the fight of God, is evident. For the jujijlmll live by Faith, and the Law is not of Faith j but the man that doth themffoall live in them. Chriji hath redeemed us from the Curfe of the Law, being made a Curfe for us, chap. 3. II, 12, 13. For by Grace ye are Javed through Faith, and that not of your fives, it is the Gift of God. Not of Works ^ left any man flwuld boafi. For we arc his workman flv^ created in Chriji Jcfvs unto Good Works, which God hath before ordained that we flmild walk in them, Ephe£ 2. 8, 9, 10. Tea cloubtlefs, and I count all things lojsfor the Excella?cy of the /knowledge of Chriji fejus my Lord, for to the Explanation of the Doffrine^c. 33 for whom J have fufered the lofs of all things, and dfiwcunt them but dung that I may win Chrijl 5 and be found in him, not having my own Righteoufnefs which is of the Law, but that which is through the Faith of Chrijl, the Righteoufnefs which is of God by Faith, Phil. 3. 8, 9. Who hath Javed us and called us with an holy calling, not according to our Works, but accor- ding unto his own purpofe, and Grace which was given us in Chrijl Jcfus before the World began, 2 Tim. I. 9. That being jujlrfied by his Grace, weflwuld be made Heir for the Oyl of mercy is poured only into the Vcffel of Faith or Trujl } that this is the Tmft of a man de- Jpairing in himfclf, and re fling in his Lor d'^ otherwife to trufii unto his own Works or Merits^ is not Faith but Treachery 5 that 5 8 General Confederations previovfly necefsary that (ins are blotted out by the mercy of God 5 and therefore we ought to believe that our (ins can be pardoned by him alone againfi whom alone we have (inned 5 with whom there is no (in7 and by whom alone fins arc forgiven, Tliis is the Faith of men when they come to dye, and thofe who are exercifed with Temptations whilft they live. Some are hardened in fin, and endeavour to leave this World without thoughts of another. Some are jlupidly ignorant, who neither know nor confider what it is to appear in the prefence of God, and to be judged by him. Some are (edu- ced to place their confidence in merits, pardons, indulgences, and future fliffrages for the dead. But luch as are acquainted with God and themfelves in any fpiritual manner, who take a view of the time that is paft, and approaching Eternity, into which they muft enter by the Judgment (eat of God, how- ever they may have thought, talked and difputed about their own works and Obedience, looking on Chrift and his Righ- teoufnefs only to make up fome fmall defefts in themfelves, will come at laft unto an universal Renuntiation of what they have been and are, and betake themfelves unto Chrilt alone for Righteouftefs or Salvation. And in the whole enfuing Difcourfe I fhall as little as is poffible immix my felf in any curious Sckolafiical dilutes. This is the fubftance of what is pleaded for, that men fhould renounce all confidence in them- felves, and every thing that may give countenance thereunto 3 betaking themfelves unto the Grace of God by Chrift alone, for Righteoufneis and Salvation. This God defigneth in the Gofpel, 1 Cor. 1. 29, 30,31. and herein whatever difficulties we may meet withall in the Explication of fome Propofitions and Terms that belong unto the Do&rine of Juftification, about which men have various conceptions^ I doubt not of the internal concurrent fuffrage of them who know any thing as they ought of God and themfelves. Fifthly, There is in the" Scripture reprefehted unto us a Com- to the Explanation of the o&rine, &>c. 4 1 fiefi, that the Right con fiefs of the Law might he fulfilled in us. The fin was made his, he anfwered for it, and the Right*- oufiefs which God requireth by the Law is made ours } The Right eon fiefs of the Law is fulfilled in us 5 not by our doing it, but by his. This is that blefTed Change and Commutation wherein alone the Soul of a convinced (inner can find reft and peace. So he hath redeemed us from the Curfe of the Law, being made a Cur fe for us, that the blejfing of faithful Abraham might come upon us, Gal. 3. 13, 14. The Curfe of the Law contained all that was due to fin 5 this belonged unto us. But it was transferred on him 5 He was made a Curfe, whereof his hanging on a Tree was the fign and token. Hence he is faid to bear all our (Ins in his own Body upon the Tree, I Pet. I. 24. becaufe his Hanging on the Tree was the token of his bearing the Curfe. For he that is hanged on the Tree is the Curfe of God, Deut. 21.23. And in the blefling of Faithful Abraham all Right eoufnefs and Acceptation with God is inclu- ded 5 for Abraham believed God, and it was imputed unto him for Righteoufnefs. But becaufe fome, who for Reafons beft known unto them- felves, do take all occafions to except againft my Writings, have in particular raifed an impertinent clamour about fome- what that I formerly delivered to this purpole, I (hall declare the whole of my Judgment herein, in the words of fome of thofe, whom they can pretend no quarrel againft that I know of. The excellent words of Jujlin Martyr deferve the firft place. auras r iJiovviov a,yn/bvi KvrzfV \z$pvptoV} t ayrnv \zfy dvo[xa>Vi «f aygjj>y \^p ?ft y&wv, rtft&tov \z$pffi dJ)')&Vi r atpQapiw \&p rV $vtn»v» rl $ a\Ko 7** ct^p77a* M4u£y riJbvnSti vs-K\>^a% 8 Ikhvx ydCiu> to Stsj u tH { yKvyjAas dv-raXKayHs , u) w dvi^iyyid^ SvfMxfyi&f) cp ffi d * ><> Iffvlr&lXWs d\\* dviiiv riv ttoiothtx* ov &&m* I7nk <4A^ to the Explanation of the DoBrine, &c. 43 J)y&fwvH, x} 3*k thK&toovvth ^y6tigjva,vniiOTTtVf^G^if'yay ( %Tzty yj.) khAI- <&, dvcLyw rhct pn Iv^Mvcu) dhh &ro ^ts/I®- thyj>ia$fyjfj9 %yQx 7iaox xixxpria, Ipc&lzti. in 2 Epift. ad Corinth, cap. 5. Horn. 11. IflW word, whatfyeech is this, what mi fid can comprehend or exprefit 5 Fir he faith he made him who was Righteous to he made a Sinner, that he might make [inner 's Righteous 5 nor yet doth hefty fo nei- ther, hut that which is far more fublime and excellent. For he Jpeal{s not of an inclination or affection, but expreffeth the quality it felf For he fays not, he made him a [inner, hut [in, that we might he made not meerly Righteous hut Righteoufnef, and that the Righteoufnef of God, when we are juftifled not by works, ( for if we flwuld, there muji be no fftot found in them) but by Grace, whereby all (in is blotted out. So Bernard alfo Epiji.- 190. ad Innocent. Homo qui debuit, homo qui folvit. Nam (i nnus, in quit, pro omnibus mortuus eji, ergo omnes mortui funi 3 ut videlicet fatisfaUio unius omnibus imputetur, ficut omnium peccata unus ille portavit. Nee alter jam inveniatur qui foras fecit, alter qui Jat is fecit 5 quia Caput & Corpus unus eft Chrijius. And many more fpeak unto the fame purpofe. Hence Luther before he engaged in the Work of Reformation, in an Epi- ftle to one George Spenlein a MonJ^, was not afraid to write after this manner 5 Mi dulcis frater, difce Chriflum & hunc crucifixum, difce ei cant are, & de teipfo defperans dicere ei 5 Tu Thmine Jefu es juflitia mea, ego autem fum peccatum tuum 5 tu ajfumpfijii meum,& dedijli mihi tuum, affumpftfli quod non-eras^ & dedijli mihi quod non eram. Ipfe fujeepit te 3^ peccata tua fecit fua, & fuam jujliti am fecit tuam } maledi&us qui h#c non credit. Epift. An. 1 5 16. Tom. 1. If thofe who fhew themfelves now fo quarrelfome almoft about every word that is fpoken concerning Chrift and his Righteoufhefs, had ever been harraffed in their Conferences about the Guilt of fin, as this man was, they would think it no ftrange matter to (peak and write as he did. Yea fome G 2 there 44 General Confederations yrevioufly neceffary there are who have lived and died in the Communion of the Church of Rome it lelf that have given their Teftimony un- to this Truth. So fpeaks Taulerus^ Meditat. vit£ thrift. cap. 7. Ckriftus omnia mundi peccata hi ferecepit, tantumq^pro ilik ultroftbi ajjumpfit dolor em cordis ac (i ipft ea perpetraffet. Chrift took^ upon him all the (ins of the World, and willingly underwent that grief of heart for them, as if he himjelf had committed them. And again (peaking in the perfbn of Chrift. Siitandoqnidem peccatum Adde multum abire non pot eft, obfecro te Pater Cosleftk, ut ipfum in me vindices. Ego enim omnia illius peccata in me recipio. Si h ficut contra nojira injufitia, eU nojira in- obediential & mandatorum Dei pr£varicatio. In Christi au- tern obedient i a quod nojira col/oca tur jujiitia inde ef/, quod no- bis iUi incorporatis^ ac (i nojira ejfet^ accept a ea jertur : ut ea ipfa etiam nos juffi habeamur. Et velut ille quondam Jacob7 quum n ativit ate prim ogenitus non ejjet^ fub habitufratris occul- tatus^atq^ ejus velieindutus, qu£ odor em optimum fpirabatr Jeif- fum injinuavit Patri^ tit fub aliena perfona benedict ionem primo- geniture acciperet : Ita & nos fub Chritfi primogeniti fiatris 77oJiri preciofa puritate delitefcere^ bono ejus odore fagrare^ ejus perfeUione vitia nojira fepeliri & obtcgi, atq$ ita nos piijjww Patri ingerere, ut jujiiti£ benediUionem ab eodem affequamm\ 7iecejfe eff. And afterwards. Jujii feat ergo nos Deus Pater bonitate jua gratuita, qua nos in Chrifio comple&itur^ dnm eidem infertos innocentia & jujiitia Chrijii nos induit 5 qu, Tom. 2. pag. 21. But I have mentioned thefe Tefti- moiiies principally to be a Relief unto fome mens Ignorance^ who are ready to fpeak evil of what they underftand not. This bleffed Permutation as unto Sin and Righteoufnefs, is repreftnted unto us in the Scripture as a principal objedt of our Faith 3 as that whereon our Peace with God is founded. And although both thefe,the Imputation of Sin unto Chriji^zod the Imputation of Right eoufnef unto us, be the A£ts of God and not ours, yet are we by Faith to exemplifie them in our own Souls, and really to perform what on our part is requi- red unto their Application unto us, whereby we receive the Attonement, Rom. 5. 1 1. Chrift calls unto him all thofe that are weary and heavy laden, Mat. 11.28. The weight that is upon the Confciences of men wherewith they are laden, is the burden of fin. So the Pfalmift complains that his fins were a burthen too heavy for him, Pfal. 38. 4. Such was Cains appre- henfion of his Guilt, Gen. 4. 13. This Burden Chrift bare when it was laid on him by divine Eftimation. For fo it is faid ^-naC f-^n ariJW Ifa. 53. 1 1. He fiall bear their fins on him as a burden. And this he did when God made to meet upon him the Iniquity of us all, ver. 6. In the Application of this unto our own Souls, as it is required that we be fenfible of the weight and burden of our fins, and how it is heavier then we can bear, fo the Lord Chrift calls us unto him with it, that we may be eafed. This he doth in the preaching of the Goipel, wherein he is evidently Crucified before our Eyes, Gal. 3. 1. In the view which Faith hath of Chrift crucified, ( for Faith is a looking unto him, Ifa. 45. 22. chap. 65.1. anfwering their looking unto the Brazen Serpent who were ftung with fiery Serpents, J oh. 3. 14, 1 5. ) and under a fenfe of his In- citation, ( for Faith is our coming unto him upon his call and invitation ) to come unto him with our Burdens^ a Believer con- to the Explanation of the Do&rine, &c. 49 confidereth that Cod hath laid all our Iniquities upon hiik, yea that he hath done fa, is an efpecial objed whereon Faith is to aft it felf, which is Faith in his Blood. Hereon doth the Soul approve of, and embrace the Righteoufnefs and Grace of God, with the infinite condefccnfwn and love of Chrift himfelf. It gives its confent that what is thus done, is what. becomes the infinite Wifdom and Grace of God, and therein it refts. Such a Perfon feeks no more to eftabhfr his own Rigk- teoufnefi but fubmits to the Righteoufnefs of God. Herein by Faith doth he leave that Burden on Chrift, which he called him to bring with him, and complies with the Wifdom and Righteoufnefs of God in laying it upon him. And here- withall doth he receive the ever lofting Right eoufnefi, which the Lord Chrift brought in when he made an end of fin, and Reconciliation for Tranfgreflors. The Reader may be pleafed to obferve, that I am not de- bating thefe things argument at ively in fuch propriety of Ex- preflions as are required in a Scholaftical Difputation, which fhall be done afterwards fb far as I judge it neceflary. But I am doing that which indeed is better and of more Impor- tance 5 namely, declaring the Experience of Faith in the Expreflions of the Scripture, or fuch as are analogous unto them. And I had rather be inftrumental in the communica- tion of light and knowledge unto the meaneft Believer, then to have the cleareft fuccefs againft prejudiced Difputers. Wherefore by Faith thus acting are we juftified and have peace with God. Other Foundation in this matter can .no man lay that will endure the Trial. Nor are we to be moved that men who are unacquainted with thefe things in their Reality and Power, do reject the whole worl^ of Faith herein, as an eafie effort of Fancy or Imagination. For the preaching of the Crofs is foolifhncfs unto the beft of the natural wifdom of men. Neither can any underftand them but by the Jpirit of God. Thofe w H k: 5 p General Confederations frevioufly neceffary know the Terrour of the Lord, who have been really con- vinced and made fenfible of the Guilt of their Apofiafie from God, and of their a£tual (ins in that ftate, and what a fear- ful thing it is to fall into the hands of the living God, feek- ing thereon after a real folid Foundation whereon they may be accepted with him, have other thoughts of thefe things, and do find Believing a thing to be quite of another na- ture then fuch men fiippofe. It is not a work of Fancy or Imagination unto men to deny and abhor themlelves, to fubfcribe unto the RighteoufneU of God in denouncing Death as due to their fins, to renounce all hopes and expecta- tions of Relief from any Righteoufnefs of their own, to mix the Word and Promife of God concerning Chrift and Righteoufnefs by him with Faith, fo as to receive the At- tonement, and therewithall to give up themlelves unto an univerial Obedience unto God. And as for them unto whom through Pride and Self-conceit on the one hand, or Ignorance on the other it is fo 5 we have in this matter no concern- ment with them. For unto whom thefe things are only the work of Fancy, the Gofpel is a Fable. Something unto this purpofe I had written long fince in a pra&ical Dijcourfe concerning Communion with God. And whereas fbme men of an inferiour condition, have found it ufeful for the ftrengthening themfelves in their dependencies on fome of their fuperiours, or in compliance with their own Inclination^ to cavil at my Writings and revile their Author 5 that Book, hath been principally lingled out to ex- ercife their faculty and Good intentions upon. This courfe is ftcered of late by one Mr. Hotckkjjfe, in a Book about Jujii- fi'cation, wherein in particular he falls very feverely on that Doctrine which for the fubftancc of it, is here again propo- sed, pag. 81. And were it not that I hope it may be fome- what ufeful unto him to be a little warned of his Immorati- tks in that Difcourfe, I fhould not in the leaft have taken notice to the Explanation of the T)oUrine:> &c. 5 1 notice of his other Impertincncies. The Good man I per- ceive can be angry with Perfbns whom he never faw, and about things which he cannot or will not underftand, (b for as to revile them with mod opprobious Language. For my part although I have never written any thing defigncdly on this fubjeft, or the Do&rine of Jitflification before now ^ yet he could not but difcern by what was occasionally delivered in that Difcourfe, that I maintain no other Do&rine herein, but what is the common Faith of the mod Learned men in all Proteftant Churches. And the Reafons why I am finglcd out for the obje& of his petulancy and fpleen, are too manifeft to need Repetition. But I (hall yet inform him of what per- haps he is ignorant 5 namely, That I efteem it no fmall ho- nour that the Reproaches wherewith the Do&rine oppolcd by him is reproached do fall upon me. And the fame I (ay- concerning all the reviling and contemptuous Expreffions that his enluing pages are filled withall. But as to the pre- fent occafion I beg his excufe if I believe him not, that the reading of the palTages which he mentions out of my Book, filled him with Horrour and Indignation, as he pretends. For whereas he acknowledgeth that my words may have a fenfe which he approves of ( and which therefore muft of necefc fity be good and found ) what honefl and fober perfon would not rather take them in that fenfe, then wreft them unto another, fo to caft himfelf under the difquietment of a fit of horrible Indignation, In this fit I fuppofe it was, if fiich a fit indeed did befall him ( as one Evil begets another ) that he thought he might infinuate fomething of my denial of the necejfitjf of our own perfonal Repentance and Obedience. For no man who had read that Book only of all my Writings, could with the leaft regard to Conference or Hone fly give counte- nance unto fuch a furmife, unlefs his mind was much difcom- pofed by the unexpected invalion of a fit of Horrour. But fuch is his dealing with me from firft to laft, nor do I know H 2 where / r 5 2 General Confederations -previoufly necejfary where to fix on any one inftance of his Exceptions againft me, wherein I can fuppofe he had efcaped his pretended fit, and was returned unto himfelf, that is unto honeji and ingenuous thoughts, wherewith I hope he is moftly converfant. But though I cannot mifs in the Juftification of this charge by con- fidering any Inftance of his Refle&ions, yet I {hall at prefent take that which he infifts longeft upon, and filleth his Dif- courfe about it with moft fcurrility of Expreffions. And this is in the i6^thpage of his Book, and thofe that follow. For there he difputeth fiercely againft me for making this to be an undue End of our ferving God, namely, that voe may flee from the wrath to come. And wTho would not take this for an inexpiable crime in any, efpecially in him who hath written ft) much of the nature and ufe of Threatnings under the Gofpel, and the Fear that ought to be ingenerated by them in the hearts of men, as I have done. Wherefore (b great a Crime being the objeft of them, all his Revilings ieem not only to he Excufed hut Hallowed. But w7hat if all this ftiould prove a wilful prevarication, not becoming a Good man, much left a Mmifter of the Gofpel ? my words as reported and tranfcribed by himfelf are thefe 5 Some there are that do the Service of the Houfe of God as the drudgery of their Lives 5 the principle they yield Obedience upon is a Spirit of Bondage unto fear 5 the Rule they do it by is the Law in its dread and rigour } exaUing it ef them to the utmofi without mercy or mi- tigation •-> the End they do it for is to fly from the Wrath to come, to pacifie Confcience, and to jeekfor Right eoufnefi as it were by the wor^s of the Law. What follow unto the fame purpofe he omits, and what he adds as my words are not (b, but his own, ubi pudor, ubi fides ^ That which I affirmed to be a part of an evil End when and as it makes up one entire End by being mixed with fundry other things exprefly mentioned, is (ingled out, as if I had denied that in anyfenfe it might be a part of a good End in our Obedience, which I never thought, to the Explanation of the DoSfrine, &c. 5 3 thought, I never faid, I have fpoken and written much to the contrary. And yet to countenance him (elf in this difingenuous procedure, befides many other untrue Refle&ions he adds that I infinuate, that thofe whom I defcribe are Chirijiians that fceki Right eoufnef by Faith in Chriji, pag. 167. I mu ft needs tell my Author that my Faith in this matter is, That (iich works as thefe will have no influence in his Juftification 5 And that the principal Reafon why I fuppofe I fhall not in my progrefs in this Difcourfe take any particular notice of his exceptions either againft the Truth or me, next unto this confederation, that they are all trite and obfolete, and as to what feemeth to be of any force in them will occur unto me in other Authors from whom they are derived, is that I may not have a continual occafion to declare how forgetful he hath been of all the Rules of ingenuity, yea and of common honefty in his dealing with me. For that which gave the oc- cafion unto this prefent unpleafing digreffion, it being no more as to the fubftance of it, but that our (ins were imputed unto Chrijl, and that his Righteoufnefiis imputed unto #r, it is that in the Faith whereof I am aflured I (hall live and dye, though he (hould write twenty as learned Books againft it, as thofe which he hath already publifhed 3 and in what fenfe I do believe thefe things fhall be afterwards declared. And although I judge no man upon the Expreffions that fall from him in Polemical Writings^ wherein on many occafions they do affront their own experience and contradift their own prayers, yet as to thofe who underftand not that bleffed Com- mutation of Sins and Righteoufhefs as to the fubftance of it, which I have pleaded for, and the aftings of our Faith with refpccl thereunto, I (hall be bold to fay, That if the Gojfiel be hid it is hid to them thatperifh. Sixthly, We can never ftate our Thoughts aright in this matter unlefs we have a clear Apprehcnfion of, and fatis- faftion in, the Introduction of Grace by fefus Chriji into the whole . 5 ^General Confederations frevioufly necefsary whole of cnr Relation unto God, with its reffeli unto all farts of our Obedience. There was no fuch thing, nothing of that nature or kind, in the firft conftitution of that Relation and Obedience by the Law of our Creation. We were made in a ftate of immediate Relation 'unto God in our own perfons* as our Creator, Preferver and Rewarder. There was no ?ny- jiery of Grace in the Covenant of Works. No more was required unto the confiimmation of that ftate, but what was given us in our Creation, enabling us unto rewardable Obe- dience. Do this and live, was the fole Rule of our Relation unto God. There was nothing in Religion originally of that which the Gofpel celebrates under the name of the Grace, Kindneft and Love of God, whence all our favourable Re- lation unto God doth now proceed, and whereinto it is re- folved $ nothing of the Interpolation of a Mediator with re- fped unto our Righteoufnefs before God and Acceptance with him, which is at preftnt the Life and Soul of Religion, the Subftance of the Gofpel, and the Centre of all the Truths revealed in it. The Introduction of thefe things is that which makes our Religion a myftery, yea a great myftery, if the Apoftle may be believed, i Tint. 3. 16. All Religion at firft was fiuted and commenfurable unto Reafon 5 but being now become a myftery, men for the moft part are very unwilling to. receive it. But fo it mull be ; and unlefs we are reftored unto our primitive Reftitude, a Religion fuited unto the princi- ples of our Reafon, which it hath none but what anfwer that firft ftate, will not ferve our Turns. Wherefore of this IntroduUion of Chrift and Grace in him, into our Relation unto God, there are no notions in the na- tural conceptions of our minds, nor are they difcoverable by Reafon in the beft and utmoft of its exercife, 1 Cor. 2. 14. For before our underftandings were darkened, and our Rea- fon debafed by the Fall, there were no fuch things revealed or propofed unto us 5 yea the (uppofition of them is incon- fiftent to rbe Explanation of the