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

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

True, many have laboured to very good purpose on this Sub­ject, yet Justification is a large and spacious Field, wherein there is room still left for others to Work in: And therefore, I have presumed to cast in my Mite, and to offer, tho not Gold and Sil­ver, yet Camels Hair and Goats Skins towards the Furniture of the [Page 7] the Tabernacle, the Edification of the Church of God, and the building up of the Saints in Knowledge and their most Holy Faith. Wherein

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

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

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

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

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

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

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

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

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

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

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

To be justified, Job 13.18. Psal. 51.5. Isa. 43.26. Job 25.4. Psal. 143.2. Job 11.2. Isa. 45.25. & 43.9. And these are all the places where 'tis used: Here I observe,

(1.) That wheresoever 'tis rendred [to be just or righteous] it al­ways denotes an inherent righteousness, or a person endued with that qualification.

(2.) That it signifies [to justifie] not only in Hiphil (as is com­monly [Page 8] said) but also in other active Conjugations, as in Kal, Job 9.30. in Piel, Jer. 3.11. in Hithpael, Gen. 44.16.

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

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

§. 4. By all which it appears, that [to justifie] is used very rarely, viz. only twice in the Old Testament for making just in a Physical way, either by cleansing or removing of pollution, as Dan. 8.14. or by infusing and working righteousness in another, as a teacher or instructor (with which it is there joined) as Dan. 12.3. and so once in the New Testament, for acting or working righteousness ones self, viz. Rev. 22.11. For, as for those two places where 'tis ren­dred [to do justice] it may as well signifie, and be translated [to justifie] viz. 2 Sam. 15.4. Psal. 82.3.

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

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

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

1. To God; and that both Negatively.

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

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

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

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

And A [...]f rmatively, in general, Isa. 43.26— declare thou that [Page 9] thou mayst be justified, viz. by God. Rom. 8.33— 'tis God that ju­stifies.

Particularly, he justifies,

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

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

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

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

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

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

(7.) Both circumcision and uncircumcision, Rom. 3.30. 'Tis one God which shall justifie the circumcision by faith, and the uncircumcision thro faith.

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

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

And this he does Negatively,

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

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

Again, 'Tis ascribed to Christ, both Actively, In general, Isa. 53.11. Acts 13.39. Rom. 5.16, 18. Gal. 2.17.

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

And Passively, 1 Tim. 3.16.

The Holy Ghost also justifies, 1 Cor. 6.11.

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

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

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

Affirmatively, Either God or other Men.

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

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

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

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

§. III. The Word [justifie] is joined with several things, as be­ing of the same nature with them, and sometimes clearly explain'd by them. 'Tis join'd with (1.) Pure, Job 4.17. (2.) Clean, Job 25.4. (3.) Clear, Psal. 51.4. (4.) Being righteous, Job 15.14. (5.) Being just before God, Rom. 2.13. (6.) Being righteous in his own Eyes, Job 32. v. 1. and 2. compar'd. (7.) Judging, 1 Cor. 4.4. Both by way of justifying and condemning, 1 Kings 8.32. (8.) I leading, Isa. 43.26. (9.) Defending, Psal. 82.3. (10.) Giv­ing the righteous according to his righteousness, 1 Kings 8.32. (11.) Forgiveness of sins, Acts 13.38, 39.

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

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

CHAP. III. The several Senses of Justification.

HItherto I have only made a bare Recital of those Scriptures wherein any thing of Justification occurs, only cast into such a Mold, and reduced to such a Method as seemed proper and na­tural, without affixing any Sense to the Words; and therefore I shall proceed now to consider the several Senses wherein 'tis attri­buted to one or another, which will lead on directly to the Hall, as it were, or the first spacious Room of Entertainment.

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

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

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

And this includes Two Things. (1.) Freeing from Guilt, or acquitting and absolving a Person from the Crime wherewith he is charged and stands accused, and pronouncing him to be no offen­dor or transgressor. Thus Rom. 8.33. it is opposed to laying something to a Man's Charge, and so it implies a freeing him from [Page 12] that Charge. Thus it is taken Isa. 50.8. He is near that justifies me, i. e. Vindicates my innocency, and acquits me from all those Ca­lumnies and Reproaches that are laid upon me. This is taking away a Man's supposed Guilt or Fault: For, as condemning the righteous, is taking away his righteousness, Isa. 5.23. so justifying the righteous must be taking away his Crime objected against him.

And here 'tis observable that this acquitting from guilt differs from that acquitting that is in pardon, which is from a real guilt, the other only from a reputed one; one is acquitting an innocent per­son from a crime unjustly charged upon him, the other is dischar­ging a guilty person from the punishment justly belonging to him.

And also it includes (2.) Declaring him to be innocent, just, righ­teous, rectus in curia: Hence 'tis joyn'd with and made equivalent to, being Pure, clean, clear, righteous and just before God; as before. c. 2. §. 3.

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

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

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

(3.) It connotes or includes, by way of consequence, the Exe­cution of the Sentence, in dealing with him as righteous, both by indemnifying or discharging him from Punishment, answering to the first branch of the Sentence, in acquitting from Guilt; and [Page 13] by bestowing upon him the priviledges of a righteous Person, answering to the other branch of the Sentence, in declaring him to be righteous. This is expresly made an ingredient of Justifica­tion, 1 King 8.32. justifying the righteous, by giving him according to his righteousness; as on the contrary, condemning there includes also the execution of the Sentence —condemning the wicked to bring his way upon his head.

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

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

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

This is to justifie by way of Plea.

Now concerning this Justification, 'tis to be observed, That it is but subservient to the former, and in order to that; for the Lawyer pleads for his Client, and argues on his behalf for this end, that the Judge may acquit him, and pass sentence for him.

[Page 14]§. 3. In a lower sense yet, One private Person may justifie ano­ther, and that is by excusing and alledging what he can on his be­half (with truth) that so he may be esteemed and accounted righ­teous and innocent, or free from that Crime that he justifies him from. Thus Elihu desired to justifie Job, c. 33.32. I desire to justifie thee, i. e. to entertain good thoughts of thee, and to say what I can for thee; but Job would not justifie his Friends, c. 27.5. God for­bid that I should justifie you i. e. hold you righteous in those Impu­tations you lay upon me, and so acknowledge my self an Hypocrite, as it follows, I will not remove my integrity from me, &c. Neither could Joseph's Brethren clear or justifie themselves, Gen. 44.16. And thus Wisdom is justified of her children, Matth. 11.19. i. e. vindi­cated from those Aspersions that are cast upon it by wicked men.

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

§. 4. In proportion hereunto, when a Man is said to justifie him­self, the meaning must be, that in his own thoughts he judges, esteems and accounts himself righteous and free from the fault charged upon him; he acknowledges no guilt in that case, and then stands upon his own innocency, saith what he can for himself, vindicates himself from what is objected and alledged against him, pleads his own righteousness, and by all ways and means endea­vours to clear himself, i. e. to approve, declare and manifest him­self to be no Offendor, but a just and righteous Person, at least, in that particular. Thus it was with Job, c. 32. he was righteous in his own Eyes, v. 1. i. e. he thought himself so; and then he justified himself, v. 2. i. e. defended and maintained his own innocency a­gainst their Cavils and Allegations. So c. 13.18. I know that I shall be justified, [...] that I s [...]all be just, i. e. that I can make it appear that I am so. And thus did the Lawyer, Luke 10.29. He willing to justifie hims [...]lf said— i. e. to manifest and make known to Christ his righteousness. This also was the case of the Pharisees, Luke 16.15. Ye are they which justifie your selves before Men, i. e. you publish and proclaim your own righteousness, and extol your selves as the only righteous persons. And this is done by way of Plea too, Job 13.18. Behold, now I have ordered my cause, I know that I shall be justified, i. e. I shall approve my self just in my cause, or shall be able to make good my cause, so as to clear my self and [Page 15] maintain mine own integrity; and then it follows, v. 19. Who is he that will plead with me? and more expresly, Isa. 43.26. Let us plead together, declare thou that thou mayst be justified, i. e. plead for [...]hy self, and shew what thou canst say for thy self in order to thy [...]ustification.

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

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

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

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

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

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

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

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

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

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

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

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

First, In his Accounting, Esteeming, Reputing, Reckoning, Judging us Righteous. Thus we find, that being [justified,] is made equi­valent to being [just before God] i. e. in his sight and account; being counted Just or Righteous by God, Rom. 2.13. And so we [Page 17] often read of God's counting, or imputing such or such things to Per­sons for Righteousness, i. e. his accounting them Righteous in those Cases; and this is spoken in the matter of Justification. Thus A­braham's Faith was counted for Righteousness, Gen. 15.6. And he [...]elieved on the Lord, and he counted it to him for Righteousness, [...] he counted it to him Righteousness, i. e. he put it [...]pon his account and reckoning, as one Instance or Particular (among others) of his Righteousness, which Words are quoted Rom. 4.3. Gal. 3.6. James 2.23. And so likewise Phineas's Zeal was counted for Righteousness, Psalm 106.31. And that was coun­ted to him for Righteousness unto all Generations for evermore, i. e. These things were reputed by God as Acts of Righteousness; and consequently thereupon they were owned and look't upon by God as Righteous Persons; for, He that does Righteousness is Righteous, 1 John 3.7. And the Judgment of God is according to Truth, Rom. 2.2.

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

And herein lies the true difference between Justification and San­ctification: In Sanctification we are made Holy, Righteous, Good, by the Infusion of those Graces into us; but in Justification we are only accounted and declared such: In the one, the Change is but Relative, in the other 'tis Real.

§. 3. Thirdly, It consists in his dealing with us accordingly. And thus he is said to justifie by giving the Righteous according to his Righteous­ness; as on the contrary he is said to condemn the Wicked, by bring­ing his Way upon his Head, 1 Kings 8.32. or, by requiting and recom­pencing his Way upon his Head, as 'tis exprest, 2 Chron. 6.23. i. e. [...]y punishing him according to his misdeeds.

And this is done, Partly,

By Freeing us from all Vindictive or Legal Punishment; (which is Pardon in the highest and most famous Sense,) Rom. 5.9. Much more then being now justified by his Blood, we shall be saved from Wrath through him. This is justifying us from Sin, i. e. freeing us [Page 18] from the Punishment of it, Acts 13.39. By Him all that believe are ustified from all things, from which ye could not be justified by the Law of [...]ose [...], i. e. by vertue of the Sacrifice of Christ we obtain Pardon for those Sins, for which the Law of Moses instituted no Sacrifice, and consequently gave no Pardon. And this seems to be the import of those Words, Rom. 5.16. The free Gift is of ma­ny offences unto Justification, i. e. that when we are justified, the guilt of all our Sins is done away, and a discharge from the Pu­nishment of them is bestowed upon us.

'Tis done also, by Vesting us in, and bestowing all those Privi­ledges and Benefits upon us, which belong to Righteous Persons; both at Present; which are

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

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

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

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

§. 5. And hence I infer.

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

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

3. That Pardon is unseparably join'd with Justification, and is the immediate Consequent and undivided Companion of it, so as [Page 19] that nothing can entervene between them, but that wheresoever there is Justification, there is Pardon: There can be no J stification without Pardon, nor Pardon without J [...]stif [...]cation. Hence they are join'd together, Acts 13.38, 39. Through this Man is pre [...]ched to you, the forgiveness of Sins; and by him all that believe are justified— and so in a large Sense Just fication does include Pardon. Whence it follows,

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

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

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

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

CHAP. V. Concerning Justification by God the Father.

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

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

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

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

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

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

The Middle Stories are carried on by Grace, viz. Effectual Calling, or Renovation, 2 Tim. 1.9. Who hath saved us and called us with an Holy Calling, not according to our Works, but according to his own pur­pose [Page 21] and Grace. And so Justification (the business in Hand) is of Free-Grace, in the Places afore-mention'd.

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

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

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

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

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

3. In respect of what is required of, or in us, viz. Faith: As the Apostle saith also expresly, Rom. 4.16. Therefore it is of Faith, that it might be by Grace. For (1.) Faith is wrought in us by the Grace of God, Acts 18.37. 'Tis the Gift of God, Phil. 1.29. the Purchase of Christ, Heb. 12.2. And a Fruit of the Spirit, Gal. 5.22. And (2.) 'Tis of Free-Grace that he accepts of Faith, and imputes it to us for Righteousness, which of it self is but imperfect at the best in this World, as all other Graces are, for thus much the Word [impute] implies.

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

CHAP. VI. Of Justification by Christ.

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

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

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

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

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

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

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

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

§. 2. 1. Christ justifies us by his Bearing our Iniquities, Isa. 53.11. — By his Knowledge shall my Righteous Servant justifie many, for he shall bear their Iniquities. The last Clause contains the Reason of the former, He shall therefore justifie, because he shall bear, &c. q. d. It appears that Christ is in a Capacity to justifie many, and to make them Righteous in a Law-Sense, or in Gods account, because he shall bear their Iniquities. The import of which last Phrase, we may gather from those other Expressions used concerning him in this Chapter: As where he is said, ver. 4. To have born our griefs and carried our Sorrows. ver. 5. To be wounded for our Transgressions and bruised for our Iniquities, and that the Chastisement of our Peace was up­on him, and by his Stripes we are healed. ver. 6. The Lord hath laid on him the Iniquities of us all. Which seems to be expounded, ver. 7. [Page 23] by [He was oppressed and aff [...]icted — he is brought as a Lamb to the slaughter] ver. 8. For the Transgression of my People was he stricken, ver. 10. It pleased the Lord to bruise him; he has put him to grief: And 'tis expressed there, by [making his Soul an offering for Sin.] ver. 12. Because he has poured out his Soul unto Death — and he bare the Sins of many. By all which it appears, that his Bearing our Iniqui­ties, is, Bearing the Punishment which was due to us for them; which, as it is called here, making his Soul an offering for Sin, so Parallel thereunto the Apostle calls it [being made Sin for us] 2 Cor. 5.21. i. e. either a Sacrifice for Sin (as the Word is sometimes used) or, that he was treated even as Sin it self, in the Abstract, i. e. as the greatest Sinner.

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

The sum is this, That Christ by bearing the punishment of our iniquities, has rendered God more favourable to us, and procured a new way of Justification for us; so that now he may account us [Page 22] [...] [Page 23] [...] [Page 24] righteous upon more easie and gentle terms than formerly, and may pardon our [...]ins without any impeachment of his Justice.

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

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

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

§. 5. By his Resurrection, Rom. 4.25. Who was deliver'd for our offences and raised again for our justification. Where, as his delivering or Death, includes his whole state of Humiliation with all its ingre­dients, which began at his Incarnation, was carried on through out his whole Life in all that ignominy, contempt, reproach, under­valuing which he met withal, and the infirmities of our Nature that he took upon him, and then at last was finisht in his Death and Crucifixion, when as he pronounced, while he was hanging on the Cross, immediately before he gave up the Ghost, It is finished, John [Page 25] 19.30. So his Resurrection implies his whole state of Exaltation, which commenced at his Rising from the dead, and was crowned and consummated by his Ascending into Heaven, and sitting at God's Right Hand to make Intercession for us and to make Applica­tion of all his Benefits to us by his Spirit.

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

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

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

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

By the Righteousness of Christ, Rom. 5.18. — by the Righteous­ness [Page 26] of one (Jesus Christ, ver. 17.) the free gift came upon all Men to Justification of Life, i. e. As the sin of the first Adam was the me­ritorious cause that brought death and condemnation upon all his seed; so the Righteousness of Christ the second Adam is the merito­rious cause of the Justification of his Seed, i. e. all true Believers. Here you see it is exprest only in general [by his Righteousness] without declaring what kind of Righteousness it was.

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

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

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

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

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

(2.) His Righteousness as a Prophet; upon which account he is said to be faithful to him that appointed him; and that, as he was the Apo­stle — of our Profession, Heb. 3.1, 2. And this consisted, not only in Preaching Righteousness in the great Congregation, Psalm 40.9. But, in his faithful Revealing the whole Counsel of God for our Salvati­on; as he testifies of himself, John 15.15. All things that I have heard of the Father, I have made unto you. And ch. 17.6. I have manife­sted thy Name to the Men whom thou gavest me out of the World. And ver. 8. I have given unto them the Words which thou gavest me. And his performing the Will of God in this instance, he saith, was his Meat and Drink, John 4.34. Which he speaks in Reference to his instructing the Samaritans. So, John 12.49, 50. This was one end of his coming into the World, John 18.37. — To this end was I [Page 27] born, and for this cause came I into the World, that I should bear witness unto the Truth. And this he faithfully performed, as St. Matthew shows, ch. 4.23. He went about all Galilee teaching in their Synagogues, and Preaching the Gospel of the Kingdom.

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

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

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

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

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

[Page 28]2. He has his Name given him upon this account, because He saves his People from their Sins, Mat. 1.21. which was only by the Sacrifice of Himself, Heb. 9.26. — Now once in the end of the World has he appeared to put away Sin by the Sacrifice of himself.

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

4. The Apostles every where insist wholly upon this, when as they tell us, that He was deliver'd for our Offences, Rom. 4.25. And that God deliver'd him up for us all, ch. 8.32. that He was made Sin for us, 2 Cor. 5.21. a Curse for us, Gal. 3.13. a Ransom for all, 1 Tim. 2.6. a Propitiation for our Sins, 1 John 2.2. that He gave himself for our Sins, Gal. 1.4. that He tasted Death for every Man, Heb. 2.9. that by his stripes we are healed, 1 Pet. 2.24. that we have Salvation by his Sufferings, 1 Pet. 1.9, 11. and are Redeemed by his Blood, ver. 18, 19. So where this Point is handled largely, viz. Heb. 9. all is laid upon his Blood, ver. 14. his Death, ver. 15. his Sacrifice, ver. 26. and Offering, ver. 28. So again, chap. 10. he shows, his Body (i. e. his humane Nature) was given for a Sacri­fice and Offering, ver. 5. (agreeable to what he said of Himself, John 6.51. aforementioned) and thereby he did the Will of God, ver. 6, 9. i. e. did fulfil his whole Pleasure and Design in our Re­demption. 'Tis also, by the Offering of his Body, that we are sancti­fied, ver. 10. and perfected for ever, ver. 14. He is the great Shep­herd of the Sheep, through the Blood of the Everlasting Covenant, chap. 13.20. and in many other Places. Still all his laid upon his Suf­fering for us.

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

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

(2.) Reconciliation, Rom. 5.10. We were reconciled to God by the Death of his Son. He suffer'd, to bring us to God, 1 Pet. 3.18. So [Page 29] Col. 1.21, 22. Eph. 2.16. And that we might have Peace with God, ver. 17. being made nigh by his Blood, ver. 13.

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

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

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

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

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

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

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

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

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

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

§. 7. Hence then it is evident that not only our Justification, [Page 30] but the whole Work of Redemption is accomplish'd by the Passive Obedience or Sufferings of Christ. This is expresly mention'd eve­ry where; but for his Active Obedience or fulfilling the Law of Works in our stead (which some contend so eagerly for) none of them speak of that, nor can I find throughout the whole Scripture any clear, satisfactory Proof of, or warrant of it. And therefore those Places which seem to Favour and Countenance that Opinion, must necessarily be understood in such a Sense as may be consistent with these before-mentioned; because these are more express and particular, and the other only General, and therefore must be re­duced to the Sense of the more plain; as may appear by a distinct Survey and Consideration of them: And the Places which either are, or may be, produced for that Purpose, are these following.

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

§. 9. 2. The next I meet with (for I take 'em in Order as [Page 31] they lye) is that noted Place, Jer. 23.6. He shall be called, THE LORD OƲR RIGHTEOƲSNESS, which is much of the same im­port with the former. The Words here are very General, The Lord our Righteousness; without assigning how or in what respect he is so; and it agreeing very much with the former, it may very fairly admit of the same Interpretation. But I shall consider it a little more strictly. Here are four Verses which treat of Christ; and I observe that every Passage therein, which has any particular Reference, relates to his Kingly Office, ver. 5. he is expresly called a King; this Righteous Branch is the true Melchizedeck, both Righ­teous and a King; and that not only Titular, but in the actual Pos­session of his Kingdom. — Behold — a King shall reign; and he shows how he shall succeed therein, he shall prosper too, — reign and prosper, i. e. reign prosperously, or prosper in his reign, and be successful in all his Undertakings, Psalm 45.4. And as he is in the actual Possession of his Kingdom, so we find him also in the actual Execution of his Office, — He shall execute Judgment and Justice in the Earth: and therefore that general Phrase in the former part of the Verse, where he is called a righteous Branch, must in Proporti­on be understood with Relation to his Kingly Off [...]ce. Again, v. 6. He shows the Effects of his Righteous Government, as to his Church and People, that he bestows Deliverance from Dangers and Ene­mies, and Safety and Security to them: In his Days Judah shall be saved, and Israel shall dwell safely. And therefore again, that other general Clause in the latter end of this Verse, where it is said, This is his Name, whereby he shall be called, The Lord our Righteousness must be understood in a Sense correspondent to the rest, viz. That he is the Lord, who does execute Judgment and Righteousness for us; in dealing with us according to his Covenant, vindicating our Cause, taking our Part against those that deal unrighteously and un­justly with us, delivering us out of their Hands, and bringing us in­to our own Land again, to which the two other Verses, viz. 7th, and 8th, do relate.

But though I take this to be the next and immediate Scope and Tendency of these Words, yet I deny not but that they may (ac­cording to the adorable Plenitude of the Scripture) have other Re­ferences, and that Christ may be said to be our Righteousness in other Senses which are agreeable to the Scripture, and the Analogy of Faith: Particularly, as the Author of all that Righteousness and Holiness that is to be found in us; and so it will agree not only with the foregoing Place, Isa. 45.24. but also with that Place of the A­postle [Page 32] Paul, 1 Cor. 1.30. which it seems to have a great Affinity with; for, He is our Righteousness, and, He is made unto us Righte­ousness, are much alike. The Words are these, Who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption] Now, How is he made Righteousness unto us? Why, doubtless as He is made Wisdom, Sanctification and Redemption. But now, He is not Wise, and Holy, and a Redeemer, or redeemed in our stead; therefore, neither does it follow from this Place that He is actively righteous in our stead: But the meaning must be, that He is the meritorious, procuring Cause of these Benefits to be bestow'd on us; of Righteousness, as well as the rest: And also, that He is the Channel, or Means whereby all Blessings are derived and convey'd to us from God, (and therefore is said to be made unto us by God, Wisdom, &c.) He is both the Procurer and also the B [...]stower of these Blessings upon us, viz— Wisdom] 'Tis he that reveals the Will and Knowledge of God to us, which makes us wise unto Sal­vation — Righteousness] 'Tis He who by his perfect Obedience has satisfied God's Justice and the demands of the Law for us, and procur'd a new Way of Righteousness, viz. by Faith, — Sanctificati­on] 'Tis He who bestows a Principle of Grace and Holiness on us and carries it on. — Redemption] 'Tis He who fully delivers us from all Evils, and brings us to perfect Happiness.

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

§. 11. 4. And so likewise Phil. 3.9. is of the same import; (and therefore I annex it to the former, though out of Order) for it speaks of the Righteousness of Faith. And be found in him, not having mine own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. [Page 33] Here Paul disclaims his own Righteousness which is of the Law (i. e. his Legal Righteousness which he trusted in so much before) that he might become righteous by, or through the Faith of Christ (i. e. in Christ) which is Gospel-righteousness; and is the Righteousness of God, i. e. the Way of becoming Righteous which is of God's or­daining and appointing. He removes the first, that he may esta­blish the second (as he speaks in another Case.) He does not say, Not having mine own Faith, Repentance, Love, Humility, or any such Gospel-righteousness, but, that which is of the Law.

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

§. 13. 6. The next is 2 Cor. 5.21. For he has made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. Here, (1.) That this cannot be meant of the Righteousness of Christ imputed to us seems evident, because the Apostle here di­stinguishes between God and Christ, the Righteousness of God is one thing, and being in Christ is another. Whereas, if they were all one, then the Sense would be, that we might be made the Righteousness of Christ in Christ. (2.) Neither can it be understood of that Righteousness which is inherent in God, for this Righteousness of God, is something that is Revealed only by the Gospel, as the A­postle [Page 34] shows, Rom. 1.17. and whereof the Carnal Jews were igno­rant, Rom. 10.3. Therefore, (3.) It remains that thereby we must understand that Way and Method of becoming Righteous which God has instituted and set up in the Gospel, and that is by Faith in Christ; as he explains himself, Phil. 3.9— But that which is through the Faith of Christ, (i. e. which we attain unto by Faith in Christ) the Righteousness which is of God by Faith; where he tells us what the Righteousness of God is, viz. Righteousness by Faith. And to the same purpose he speaks, Rom. 3.21, 22. As the Righteousness of the Law (Rom. 2.26.) is that Righteousness which the Law appoints, and prescribes, so the Righteousness of God is that Righteousness which he requires.

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

§. 14. 7. The last is Heb. 7.22. where Christ is called a Sure­ty of a better Covenant. Whence some infer that he has paid the Debt of Obedience to the Law for us. For the clearing of this, 'tis to be noted, That Interpreters generally assign two Ways, whereby Christ may be said to be a Surety of the Covenant. (1.) By Undertaking for God to us, and becoming his Security, as it were, that He shall make good the Covenant on his Part, and bestow all the Blessings thereof upon us. (2.) By Undertaking for us to God, that we shall perform the Conditions of the Covenant on our Part. The Polonian M [...]rchants contend earnestly for the former Way alone, wherein they are follow'd by those two great Names, of Grotius and Hammond. Now though some Protestant Interpreters do ad­mit of the former Way or Sense, in conjunction with the latter, and so take in both, yet some do absolutely reject the former, and allow only of the latter: So that this latter is that which they ge­nerally stick unto, viz. That Christ is our Surety by Undertaking for us to God, that we shall fulfil the Condition of the Covenant, by yielding that Obedience which is required of us therein. But [Page 35] now further, to this I add a third Way of Christ's Suretiship, and that is, That he has Undertaken, (3.) To discharge that Debt of Suffering, which we did owe to the Law for our Transgression of it. Now take it in which of these several Ways you will, or in all of 'em, yet still there's nothing of his paying our Debt of Active Obedience, necessarily implied therein. And besides, the Ex­pression is but Figurative, and consequently of obscure and doubtful Interpretation, and must be understood in correspondence to other Places more plain.

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

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

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

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

CHAP. VIII. Of Justification as received by Ʋs.

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

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

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

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

True, in one Place it's said, that God justifies the Ʋngodly, Rom. 4.5. [...], which is the very same Word that is used by the LXX. Exod. 23.7. where God saith, I will not justifie the Wicked, and therefore these Words [Ʋngodly and Wicked] cannot be ta­ken in the same Sense in both Places. In that place of Exodus it relates to one that is a heinous Transgressor and Guilty of a great Sin, viz. slaying, i. e. Condemning and Punishing the Innocent and Righteous; such a one God will not justifie while he continues in his Sin unrepented of: And therefore in that Place of Paul, it can­not be understood in sensu composito, that God justifies a Wicked, Ungodly Man while he remains such, i. e. impenitent and unbe­lieving; for then these two Places would enterfere and contradict one another, so that it must be taken in some other Sense, and commonly it is understood in sensu diviso, that though he be such a one as was ungodly before, yet when he becomes Godly, then he is justified by God. But I rather take it to be meant of one that is [Page 37] ungodly in a strict Law-sense; one that is a Transgressor of the Law of Works, and cannot plead Innocence, nor claim Justificati­on upon those Terms: And this Sense suits best with the Context.

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

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

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

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

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

§. 1. THis Point of Justification by Works was one of the grand Controversies agitated in the Apostle's Time; which is the Reason he insists so much upon it; both in divers Chapters in the beginning of the Epistle to the Romans, and also in the Epistle to the Galatians; And it has been much Canvast of late, and there­fore I shall take it into the stricter Consideration, and shall endea­vour [Page 38] to lay down the Truth clearly and positively in these ensuing gradual Propositions.

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

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

§. 2. Prop. 3. When he Disputes against Justification by Works, he [Page 39] means only the Works of the Law, or the Righteousness of the Law; which is further clear.

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

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

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

(3.) They are such Works as he opposes every where to Faith; [Page 38] [...] [Page 39] [...] [Page 40] and also to Grace, as Gal. 5.4. But he never opposes Faith or Grace, and Gospels-works; nor sets them at ods one with ano­ther; because Gospel-works suppose Faith or Grace, being the Fruit of Faith, and the Product of Grace, 1 Cor. 15.10. and there­fore don't destroy one another. But that I may further clear this particular from all shadow of Doubt or Difficulty, I shall not only deny what must not be granted, but shall also grant what is not to be denied. And

First, I grant,

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

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

Yea further, (3.) I grant, that even Gospel-works are opposed to Grace (though not to Faith) both in Point of Election, Rom. 11.5, 6. There is a remnant according to the Election of Grace: And if by Grace, then it is no more of Works, &c. And in Point of Vocation, 2 Tim. 1.9. Who hath saved us and called us with an Holy Calling; not according to our Works, but according to his own Purpose and Grace, which was given us in Jesus Christ before the World began. But here then it is to be consider'd, (1.) That this is not meant of Grace in Ʋs (as Faith is) but of Grace in God, i. e. God's Grace and Favour is the only Motive to incline him to choose or call any, and not any thing in themselves; and therefore, (2.) This Grace is equally opposed to Faith, as to Works or Obedience. For God does no more choose any upon the account of their Faith foreseen, than he does of Works: Neither does he call any, because they have Faith or good Works, or Obedience, or Righteousness, or Holiness, but that they may have 'em. His Favour is antecedent to any good in us. He loves us first (viz. with a Love of Good-will) and therefore bestows these Blessings and Priviledges upon us. As he elected us out of meer Grace be­fore all Time, so from the same Grace it is, that in due Time he Ef­fectually Calls, and Converts us, without respect to any thing in our selves, either by way of Motive, or by way of Merit. He does not choose or call us because we are Holy, but that we may be so. But now the Case is otherwise, in reference to those Priviledges which follow upon Vocation: For God Justifies and Glorifies us be­cause we are Holy; yet not as the meritorious Cause thereof, but only as the Way, Means, Condition, Qualification necessary there­to. [Page 41] Because we are found walking in such a way, and are so and so qualified, therefore God of his free Grace and Mercy does thus Reward us, and bestow these Favours and Priviledges upon us. In the former Case, Holiness is a Fruit or Consequent of Election and Vocation: But here, 'tis a necessary Antecedent to Justificati­on and Salvation. And thus Grace in God, and all kind of Gospel-works are opposed, viz. by way of Motive and Merit. Yea (3.) Let it be further consider'd, that the Grace in God and Works in Ʋs be opposed in some respect, and some kind of Works and Grace be absolutely inconsistent, viz. meritorious Works; and therefore so far as any thing is of such Works, it is not of Grace; yet Grace in God does not exclude all kind of Works, but in some respects they are Consistent: For Salvation is of Grace, and yet it is of Works also; as will be fully manifested hereafter, ch. 14. §. 5. Having thus granted what must not be denied, I come to the other Part. And so,

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

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

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

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

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

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

[Page 42](1.) 'Tis sometimes taken for the whole written Law, deliver'd to the Jews in Opposition to the Law of Nature written in the Heart; as Rom. 2.12. As many as have sinn'd without Law, shall perish without Law. And these are said, ver. 14. to be the Gentiles which have not the Law, viz. deliver'd to them in Writing, as the Jews had. So 1 Cor. 9.21. To them that are without Law, as with­out Law. And thus it signifies largely any Writings of the Old Testament; any Declaration or Revelation of the Will of God concerning our Duty, not only by Moses, but by any of the Pro­phets, or Persons Divinely inspired. And so 'tis taken, 1 Cor. 14.21. In the Law 'tis written, &c. which Words yet are quoted out of Isa. 28.11.

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

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

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

§. 4. Prop. 5. This Law was look'd upon by the carnal Jews as a Co­venant of Works; i. e. such a Law as by Obedience whereunto they might be justified and saved. This appears by that Question of the Young Man to Christ, Mat. 19.16. What good thing shall I do, that I may inherit Eternal Life? Yea those Expressions of the Apo­stle, where he does depreciate and disparage the Law, as when he calls it a Ministration of Death, 2 Cor. 3.7. And of Condemnation, ver. 9. when he saith, It made nothing Perfect, Heb. 6.19. That it [Page 43] was weak, Rom. 8.3. That we are not under the Law. Rom. 6.14. But Dead to it, ch. 7.3. and deliver'd from it, ver. 6. These Ex­pressions, I say, must relate to some such Notion of the Law as this; which therefore he calls expresly the Law of Works, (i. e. that Law which requires Works as the Condition of Life and Salvation) and opposes to the Law of Faith, Rom. 3.27. And so 'tis evident, that it was deliver'd, dispensed, administred and carri­ed on under the Form of a Covenant of Works (though [...]aken in a large Sense, it included in it's Loins the Covenant of Grace al­so.) And hence it is opposed to the Promise, Gal. 3.17. To the Law of Faith, i. e. the Gospel, Rom. 3.27, 28. to Christ, Gal. 2.16. and 5.4. And thus it Works Wrath, Rom. 4.15. i. e. reveals God's Wrath against Transgressors, and is the means that God makes use of to imprint upon the Soul a lively Sense of his Displea­sure against Sin, and of the Punishment due to us for it. So as to cause trouble, perplexity and uneasiness of Spirit by Reason there­of.

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

Prop. 7. They were such Works as did admit of Boasting, Rom. 3.27. Eph. 2.9. And whereof they might Glory, Rom. 4.2. For what we do of our selves, without the help of another, we may thank our selves for, and boast of; as is implied in that of the A­postle, Eph. 2.8. Not of your selves, 'tis the Gift of God: Not of Works, least any Man should boast. Implying, that such Works as are of our selves, and are not the Gift of God (i. e. not perform­ed by any special Grace or supernatural Assistance; for otherwise, all natural Abilities are the Gift of God) are such Works where­of a Man may boast. (Whence it follows on the other Hand, That whatsoever is the Gift of God in such a Way, is not of our selves, in the Apostle's Sense, and does not admit of boasting.) Whereas all Gospel-works, being done by the Grace of God, 1 Cor. [Page 44] 15.10. And by the Strength of Christ, Phil. 4.13. do therefore exclude Boasting, Rom. 3.27.

And hence it follows, That,

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

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

And it follows further, That

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

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

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

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

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

[Page 45](2.) By what the Apostle Paul expresly affirms of them, viz. That they sought Righteousness by the Works of the Law, Rom. 9.32. And went about to establish their own Righteousness, ch. 10.3. And that they made account to be Justified by the Law, Gal. 5.4.

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

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

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

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

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

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

The Sense lies open to view: He shows that he was not to stand or fall at the Tribunal of Man's Judgment, neither of others, ver. 3. nor of himself, ver. 3. I Judge not my own self, viz. fi­nally, infallibly, definitively, ver. 4. For I know nothing by my self: i. e. Though I am not conscious to my self of any unfaithfulness or neglect in the discharge of my Ministy, but have been diligent in doing my Duty in all respects — Yet am I not thereby Justified, viz. in God's sight: My own Opinion or Sentence of my self is [Page 46] not sufficient to make me Innocent and Righteous, and give me a full discharge from all Crimes, But he that Judges me is the Lord: q. d. I must abide by his Sentence, who can both discern the Sin­cerity of the Heart, which Man cannot, and can also spy out those failings and flaws in us, which we cannot discover in our selves, Psalm 19.12. as it follows, ver. 5. Who both will bring to Light, the hidden things of Darkness, and will make manifest the Counsels of the Hearts (i. e. Men's Purposes and Ends in what they do, which now are hidden) and then shall every Man (viz. who is faithful, sincere and praise-worthy) have Praise (i. e. both Commendati­on and Reward) of God.

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

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

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

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

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

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

The former is the Moral Law, which all Mankind is oblig'd to [Page 47] observe by Vertue of their Creation, and from which they can ne­ver be Discharg'd.

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

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

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

(2.) A Man may also be charged with the Transgression or neg­lect of the Positive Law of the Gospel (call'd a Law, Isa. 2.3. (see Pool there) and ch. 51.4.) the Law of Faith, viz. That he is not a true Believer, whatever Profession he makes of his Faith: Or, that he is but an Hypocrite. Thus was Job charged, both by the Devil and his three Friends: and Conscience does likewise fre­quently Charge this upon a Man. How common is it for a Man's own Spirit or Conscience to charge him with Hypocrisie? Now to Justifie, or Acquit, or Discharge himself from this Charge, a Man must prove himself to be a true Believer, and that he is no Hypo­crite, but sincere in his Profession. He must be able to make out his Sincerity. And this is a quite different thing from being charg­ed with the Transgression of the Moral Law: As we see plainly in the Case of Job. Job confesses himself to be a Sinner, or Trans­gressor of the Moral Law, and will by no means justifie himself in that Respect, ch. 9.2, 3. and 14.4. but yet he stifly denies himself to be a Hypocrite or Unbeliever, but stands upon his Justification. And how does he wipe off this Charge? Why, by insisting upon his Integrity, or Uprightness and Freedom from any wilful Trans­gression of the Law: By showing the Tenor of his Life and Con­versation, both as a Magistrate, that he did impartially administer Judgment and Justice, ch. 29.12, 17. and also in his private Capa­city; that he was free from Uncleanness, Oppression, Uncharita­bleness, [Page 48] Idolatry, Malice, &c. ch. 31. see ch. 3. §. 1, 3. And some make this to be the Justification that James speaks of: Justi­fication by Works.

Concerning which two sorts of Justification, observe.

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

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

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

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

5. That Pardon is a distinct thing from Justification. For (1) There may be both Pardon (i. e. acquittal from Punishment) without Justification: As Psalm 78.38. He being full of Compassion, forgave their Iniquity, and destroy'd them not (his not destroying was forgiving) but there was no Justification, or counting 'em Righteous: For it's said, ver. 37. Their Heart was not right with him, neither were they stedfast in his Covenant. And also there may be Justificaton, where there's no need of Pardon, and consequent­ly [Page 49] no Pardon: As when a Man is charged wrongfully with a Crime; which was Job's Case. So when Wisdom is said to be ju­stified of her Children, Mat. 11.19. (2.) Justification in the most proper Sense, is an acquitting from Guilt, or from a Crime where­of a Person is Accused, or wherewith he is Charged: So in our common Language to justifie one's self, or another, is to show him not Guilty of such a Fact, or Fault. Whereas Pardon does most properly respect Punishment, and is a discharge from that. And this also is the common Apprehension of every one in the use of that Phrase, Pardon me, i. e. don't Punish me. And when a Ma­lefactor has gotten his Pardon, he is thereby freed from Punish­ment.

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

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

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

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

Hence Paul magnifies this kind of Knowledge, yea and glorifies [Page 50] it too, putting a Glory upon and about it, placing an Excellency in it, and counting all things but Dung, or Dogs-meat ( [...], q. [...]; not proper Food for a reasonable Soul) in Comparison of it, Phil. 3.8, 10. And therefore desires no other sustenance, as I may call it, to refresh himself withal, 1 Cor. 2.2. And those Pa­stors which are after God's own Heart do feed their People with it, Jer. 3.15.

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

§. 2. Secondly, We are said to be justified by our Words, Mat. 12.37. For by thy Words thou shalt be justified, and by thy Words thou shalt be condemned. Here I observe, (1.) That this must needs be meant of Justification before God, for it follows immediately upon the mention of giving account at the Day of Judgment, ver. 36. And therefore, (2.) This is the most formal, solemn Act of Ju­stification, which is here related unto, viz. the Sentence of Abso­lution, which shall pass in the Face of Angels and Men at the grand Assizes of the last Day, to be held for all the World by the Judge both of Quick and Dead, Angels and Men. (3.) That we are ex­presly said here to be justified by our Words, as else where, by Faith, or Works; And therefore (4.) Not only our Faith, but our Words have an influence upon our Justification; they are taken into Consideration as well as, and do concur together with our Faith and Works to our final Justification at that Day. As God does now account us Righteous or Wicked according as our Words are either agreeable or disagreeable to the Rule of his Law, so will he [Page 51] then pass Sentence upon us, and pronounce us to be such. He'll then execute Judgment upon all, and convince all that are ungodly— of all their hard Speeches which ungodly Sinners have spoken against him, Jude 15. These Jews to whom Christ spake, thought perhaps, that Words were free (for so some of their Ancestors did, Psalm 12.4.) and that if their Heart and Life were but good, they need take no great Care of their Words; but Christ shows the Vanity of such a Perswasion, and tells them that Words will be brought into the reckoning at the Day of Judgment: And to this agrees that of Paul, Rom. 10.10. With the Mouth Confession is made unto Salvati­on; So then, the meaning of the Place is, That God will pro­nounce us Righteous at the last Day, if our Words have not been Idle and Vain (ver. 36.) but such as did tend to his Glory (Col. 3.17.) and the good of others, Eph. 4.29.

CHAP. XI. Concerning Justification by Faith.

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

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

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

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

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

(1.) For a Knowledge, belief of, or assent unto, the Truth; as John 2.23. Many believed in his Name, when they saw the Miracles [Page 53] which he did. Rom. 12.3. According as God has given to every Man the measure of Faith. So 1 Cor. 2.5. 2 Cor 4.13. James 2.4. and plainly, ver. 18. Thou hast Faith, and I have Works; show me thy Faith without thy Works, &c. As on the other side, Knowledge is of­ten put for Faith, as Isa. 53.11. Jer. 24.7. I'll give them a Heart to know me, that I am the Lord, and they shall be my People. And ch. 31.34. They shall all know me, &c.

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

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

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

(3.) For Confidence in God and his Promises, James 1.6. Let him ask in Faith, nothing wavering. And ch. 5.15. The Prayer of Faith shall save the Sick. Hence 'tis opposed to fearfulness, Mark 4.40. As in that Place of James, to wavering.

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

§. 3. Secondly, I observe, That it is opposed to, fearfulness, Mark 4.40. And so it implies Confidence: To Wavering, James 1.16. [Page 54] And so it implies stedfastness and firm Dependance: To, drawing back, Heb. 10.38. And so it implies Perseverance to the Law, or Works or Deeds of the Law, Rom. 3.28. and ch. 9.32. Gal. 2.16. and ch. 3.11, 12. Phil. 3.9.

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

(1.) 'Tis set out by Knowledge, Isa. 53.11. John 17.3. because that is necessarily required in the first Place, as was show'd afore.

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

(3.) 'Tis called Hearing him, Mat. 17.5. Because Faith is wrought by Hearing, Rom. 10.17. And therefore they are join'd together, Acts 15.7. That the Gentiles by my Mouth should hear and believe.

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

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

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

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

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

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

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

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

CHAP. XII. Concerning the Nature of Justifying Faith.

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

1. Negatively. Prop. 1. Justifying Faith is not a bare Assent of the Judgment or Ʋnderstanding to the Truth of Divine Revelation. This indeed must be given, but this is not all. 'Tis not a-meer believing, crediting or being convinced and perswaded of the Truth of the Gospel, that is sufficient to Justification. Justifying Faith is never taken in this Sense in Scripture. For, this is that [Page 56] Faith which the Apostle James expresly and directly Disputes a­gainst, ch. 2.14— No: True Faith is an Act of the Heart, as well as the Head, Rom. 10.10. With the Heart Man believes to Righ­teousness.

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

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

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

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

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

[Page 57](4.) Then a Man may be justified, i. e. be accounted Righteous by God; have his Sins pardon'd, be reconciled to God, have a full right to Heaven afore he be regenerate, and become a Child of God: Yea he may be justified before he be Just or Righteous: For the denomination of Righteous belongs only to those that do Righteousness, 1 John 3.7. i. e. That have a sincere Purpose and Resolution at least, so to do.

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

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

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

Now this Knowledge or firm Assent is very considerable, as it brings on other Acts; for it lies at the bottom of all that Obedience we yeild to Christ, and of all the Comfort we have by him. 'Tis that which Causes us both to Trust and Obey him; to depend up­on his Promises, and to stand in awe of his Precepts.

Particularly,

§. 4. (1.) There must be a Knowledge and Belief of natural Truths, i. e. of those Truths which are evident, in some Measure at least, by the Light of Nature: As, That there is one God, who is the first Cause, infinitely Wise, Powerful, Good, &c. The A­postle [Page 58] shows the Necessity of this Knowledge, Heb. 11.6. He that comes to God must believe that he is, and that he is a Rewarder, &c. he must believe his Being and his Bounty. Again,

(2.) There must be a Knowledge of Experimental Truths, as I may call them; or, an experimental Knowledge, i. e. an awa­kening, lively Sense of our Sin and Misery; that we have fail'd in our Duty to our Creator, and are obnoxious to his revenging Justice. This the Apostle aims at, Rom. 3.19. Now we know that what things soever the Law saith, it saith to them that are under the Law, that eve­ry Mouth may be stopt, and all the World may become guilty before God. We must know our Malady before we will seek out for a Remedy, Mat. 9.12, 13. We must be convinced of Sin, John 16.8. Labour under the Burden of it, Mat. 11.28. We must be Sick of Sin, Mat. 9.12. For till then, we see and feel no need of a Physi­tian: But 'tis sensibleness of Sin puts us upon seeking out after one. When Ephraim saw his Sickness and Judah his wound, then went Ephra­im to the Assyrian and sent to King Jareb, Hos. 5.13. So 'tis with the Sin-sick Soul; when 'tis pursued by the Avenger of Blood, then it flies to the City of Refuge, and betakes it self to the Horns of the Altar. But especially,

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

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

[Page 59]§. 5. Secondly, There must be Consent or Acceptance; which is an Act of the Will (whence we are said to believe with the Heart, Rom. 10.10.) whereby we choose, entertain and embrace Christ as God offers him, viz. for our King, Priest and Prophet: When we heartily resolve to obey his Laws, and hearken or submit to his Teachings, and to make use of his Merit and Atonement, when we take him as God offers him, and to the same Ends for which God offers him to us. And this is noted by those several Expressions of our coming to him, receiving him, taking up his Yoke, &c.

Christ being appointed by God the Father for our recovery, we must accept of him according to the merciful Institution of God: And when there is a serious, broken-hearted, faithful, acceptance of Him, to be to us what God has appointed Him to be; and to do for us what God has appointed Him to do for poor Sinners, i. e. to be our Lord and Saviour, and to do the work of a Redeemer in our Souls, this is true Faith: For this I take to be the formal and proper Act of Faith; because this makes up the Match be­tween Christ and the Soul; and when God who knows the Heart, and takes the Will for the Deed, sees that this is sincere, then He imputes it for Righteousness, and counts such a one a righteous Person. When the Heart is thus fixed for God, and right or up­right and perfect with him, then the Root of the Matter is planted in the Soul, which is the Principle of all ensuing Obedience, and all the Fruit of Holiness: So that this is vertually all Holiness and O­bedience: And so 'tis in Gods account, who knows the Heart and Judges accordingly, Luke 16.15. and calls things that are not (yet in being, but only, in their Causes) as though they were (actually existent) and whatsoever good Works or Fruits of Holiness do spring from this Root, and flow from this Fountain, are all Acts of Faith and ascribed to it, as appears by all those particulars foremen­tioned, out of Heb. 11. And though in Order of Nature, this Consent do precede actual Obedience, yet I Question whether it do in Or­der of Time, but rather, that assoon as ever the Heart by the Al­mighty Power of Converting Grace, is prevail'd with to choose Christ before all the World, it does immediately betake it self ei­ther to Confession of Christ and Prayer to him, or some such Act; as we see it did in the Blind Man, John 9.38. and the Penitent Thief, Luke 23.40, 42. which is the most narrow instance of Obe­dience that we meet withal, in regard of his speedy Death after it; yet we may say of him, as Christ of the Widows two Mites (which he rated at a higher Price than the Talents of the Rich [Page 60] Men) that it was all her Living, or Livelihood, Mark 12.42, 44. So he gave his All to God.

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

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

§. 7. Fourthly, It includes also, a suitable Obedience. This is a Branch of, and concurs to true Faith to make it compleat, and perfect, as Reformation and forsaking of Sin, does to true Repen­tance: [Page 61] And as the Body is sanctified in Regeneration and Conver­sion, as well as the Soul and Spirit, 1 Thes. 5.23. and as discharg­ing from, or taking off the Punishment, concurs to Justification as well as counting Righteous, as was show'd. This is the perform­ing our Covenant with God, (which was made by Consent) and the making good of our Vows, Promises and Resolutions before conceived. Hence we find, that Faith is sometimes put for Faith­fulness in keeping Covenants and performing Promises; and that both in God, as Rom. 3.3. Shall their unbelief make the Faith of God of none effect? i. e. Can the unfaithulness and unbelief of Men pre­judice God's Faithfulness and Truth in his Promises of Mercy, and make him worse than his Word? And also in Men; as Mat. 23.23. Ye have omitted Faith Gal. 5.22. The Fruit of the Spirit is Love, Faith; i. e. faithfulness in both Places: And hence the same Word is rendred both Believe and obey, as was observed afore.

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

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

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

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

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

(4.) When St. James mentions Abraham's offering his Son, ch. 2.21. he adds, that thereby the Scripture was fulfilled, which saith [Page 62] Abraham believed God, ver. 23. implying, That it was an Act of Faith.

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

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

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

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

§. 8. And from hence I infer, That Justifying Faith is the same thing in Substance with Effectual Calling, Repentance, Regenerati­on, Conversion, Sanctification, Renovation, Forming of Christ in the Soul, repairing the Image of God in the Soul, being Partakers of the Divine Nature; in a Word, it is the New Creature; and therefore the Apostle uses these two Words indifferently, and what he calls Faith in one place, he calls the New Creature in ano­ther, as appears by comparing Gal. 5.6. with ch. 6.15. Whence every one that has true Faith is Born of God, 1 John 5.1. and the Child of God, John 1.12. Gal. 3.26. Has Christ dwelling in him, Eph. 3.17. is spiritually Alive, Gal. 2.20. and does attain unto Righteousness, Rom. 9.30. and 10.10. There's a Passage of a late Judicious Author, wherein he expresses himself very pertinently, pithily, and elegantly, to this purpose. To think, saith he, we are made Righteous only by what our Saviour has done without us, without being renewed by the Work of Faith within us; to suppose that we are, [Page 63] by the Imputation of Christ's Righteousness, deliver'd from the danger of the Hell without us, without being at all freed from the Hell within us, which consists in unnatural Lusts and the uneasie Effects of them; to imagine that God should restore us to a Participation of the Priviledges of his Children by the Imputation of Christ's Righteousness, without resto­ring us at all to a Participation of the Divine and new Nature of his Chil­dren, is absurd; and that which is opposed by the constant Tenor of Di­vine Doctrine in the Holy Scriptures. W. A. against Fergus. p. 35.

CHAP. XIII. In what Capacity Faith Justifies.

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

That we are justified by the Righteousness of Christ as the meri­torious, procuring Cause of our Justification; has been asserted be­fore Chap. 7. viz. The Righteousness of his Blood, Death and Sufferings. Now in Subordination hereunto, as the Way, Means, Condition, or Qualification, whereby we come to have an Interest in this Righteousness of Christ, we must be possessed of the Righte­ousness of Faith: We must be Believers. Hereby we make Appli­cation of the Righteousness of Christ to our selves. The former is Christ without us, the latter is Christ within us: So it is called, Col. 1.27. 2 Cor. 13.5. That is, It is Christ Formed in us (Gal. 4.19.) Christ Living in us (Gal. 2.20.) Christ Dwelling in us (Eph. 3.17.) and none can have any share in, or Benefit by, Christ and his Righteousness without 'em, except they have Christ [Page 64] within 'em; for Christ must not, cannot be divided, 1 Cor. 1.13. So that it is whole Christ; Christ without us, and Christ within us, that is our Gospel-Righteousness: One the Principal, the other Subordinate.

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

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

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

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

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

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

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

That this is the meaning of that Phrase or Expression [The Righ­ [...]eousness of God] I prove, (1.) Because the Phrase of submitting to [Page 66] the Righteousness of God, Rom. 10.3. seems to import thus much; and to imply that this is a new Law, Institution, or Way of be­coming Righteous, which naturally we are not acquainted withal. (2.) As the Righteousness of the Law, is that which the Law requires, Rom. 2.26. So this Righteousness of God, is that which he requires under the Gospel. (3.) As the Sacrament of the Body and Blood of Christ is called, the Supper of the Lord, because it is of his Insti­tution; and the first Day of the Week is called the Lord's Day, be­cause it is of his Designation and Translation from the last Day of the Week to that, so here. (4.) 'Tis opposed to their own Righ­teousness, Rom. 10.3. which is of the Law, Phil. 3.9. i. e. the Way of becoming Righteous by the Deeds of the Law, Rom. 10.5. So this is the Righteousness of God, i. e. the Way that he has appoin­ted to become Righteous under the Gospel.

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

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

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

And if any Mists or Fogs of Doubts arise at any Time in our [Page 67] Hearts, concerning our Interest in Christ, we can satisfie our selves no other Way possibly, but by making enquiry into our Sincerity, and if we can discern and discover that, then we may rejoice and take Comfort in it, as Paul did, 2 Cor. 1.12.

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

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

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

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

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

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

§. 7. And now, if after all that has been said upon this Point, any shall remain unsatisfied, I shall only add this Remark or Re­flection, That as on the one Hand, we all agree, that none can be justified without Faith; so on the other, that whosoever has true Faith is justified: Now, whether God does account this Faith as [Page 66] [...] [Page 67] [...] [Page 68] the Matter of our Righteousness and Justification, or only as the Way, Means, Qualification, Condition or the like. I think is but a subtilty and nice Speculation, and which has no influence upon the practise either one way or other. For, what ever Notion it be taken in, the Thing is the same still in us; all the Doubt is on­ly in reference to God, what respect it bears in his Account. But only when we are discussing these things, and sifting them narrow­ly, we must deliver that, which upon serious Deliberation, and due weighing of all Circumstances we judge to be the Truth, though the thing it self be of no great moment, further than as one Truth coheres and agrees with another, and serves to beget a more clear and easie Understanding of them.

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

CHAP. XIV. Concerning Justification by Works.

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

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

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

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

3. Lay down some Propositions tending to their Reconciliation.

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

Prop. 2. The Faith which Paul speaks of, is not the same with that which James speaks of. What kind of Faith that is which Paul speaks of, appears by the Description which he himself gives us of it, Gal. 5. He is there speaking of Justification, ver. 4. And of the Righte­ousness [Page 70] of Faith, ver. 5. And then tells us what kind of Faith it is, ver. 6. A Faith working by Love. A Faith which shows it self to be a living Faith by the Fruit it brings forth. And this is the same with the new Creature: As is plain by comparing this Verse with the fifteenth Verse of the sixth Chapter; for what he calls in one Place, Faith working by Love, he calls in the other, the New Creature. Therefore that Faith that Paul speaks of, cannot be re­strain'd to one particular Act of the Soul, but must include and comprehend the whole Work of Regeneration, or Holiness: As it's taken in many other Places, as has been show'd, ch. 11. §. 2. and 12. §. 7.

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

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

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

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

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

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

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

(1.) Justification of the Person. That Paul means this none de­ny. All the Question is about James. But that he also speaks of the Justification of a Man's Person, and not of his Faith (as some distinguish) I prove by these Arguments. (1.) He speaks of a Man's being saved by Faith, ver. 14. What does it Profit, though a Man say he has Faith, and have not Works? Can Faith save him? Implying, that though Faith without Works cannot save, yet Faith with Works will; and therefore it's not his Faith that is justified, but himself or his Person; for [saved] and [justified] both relate to the same Subject; and what he calls [justifying] afterwards, ver. 24. he calls [saving] here, ver. 14. (2.) He speaks of the Per­son [Page 72] of Abraham being justified, and that there was a Concurrence of his Works with his Faith in his Justification, ver. 21, 22. (3.) He expresly mentions the Person, ver. 24. Ye see then how that by Works a Man is justified, and not by Faith only. (4.) He rejects be­ing justified by Faith only: which supposes that some were of that Opinion: Now they did not hold, that a Man's Faith was justified by his Faith, but his Person: And therefore it's the same Justificati­on that he speaks of, which they fancied and maintained to be wrought by their kind of Faith. (5.) The Reason that he couches in that similitude, ver. 26. shows, that he speaks of the Justifica­tion of the Person; which is this, That such a Faith cannot justifie, because it is Dead; implying, That if it were a living Faith it would justifie: Now a living Faith would justifie a Man's Person. Then

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

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

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

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

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

In the former, Faith is taken largely, as comprehending both the Root and the Fruit; in the latter Works are taken largely, as connoting and including the Root from which they spring. And that it must be so, is most certain, because both Paul and James [Page 73] produce the same Scripture (as I said) for the Proof of their di­stinct Positions. Paul means the Tree with the Fruit hanging up­on it; James means the Fruit growing upon the Tree. One, the Tree with the Fruit; the other, the Fruit with the Tree. And what's the difference between 'em? And thus there's a perfect Harmony and Agreement in their Doctrine.

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

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

(1.) 'Tis only the Works of the Law, that the Apostle Paul op­poses and rejects in this Point of Justification. This has been ful­ly proved already, ch. 9. §. 2.

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

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

[Page 74](4.) The Scripture does expresly define, being Righteous, by do­ing Righteousness; and that with a special remark and observable Caution prefixt, 1 John 3.7. Little Children, let no Man deceive you: He that does Righteousness is Righteous, ev [...]n as He is Righteous. q. d. Suffer not your selves to be imposed upon, or deluded by the plausible pretences of any, as if there were any other way of being Righteous, without your Conformity to the rule of Righteousness, the Gospel.

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

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

(6.) Whatsoever is required to Pardon, is required to Justificati­on; for though the formal, precise Notion of Justification does not [Page 75] consist in Pardon, yet Pardon is included in it taken largely, as be­ing the inseparable adjunct and undivided Companion thereof (as has been show'd, ch. 4. §. 5.) But Repentance, Confession, For­giveness of others, and the like, are required to Pardon. Therefore,

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

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

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

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

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

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

For the kind of them, they are such (as the Apostle tells us) as may occasion boasting, Eph. 2.9. i. e. The same which in the bu­siness of Justification, he calls the Works or Deeds of the Law. This will be manifest by comparing and confronting this Place with that other of the same Apostle, Rom. 3.27. where he tells us, that 'tis only the Law of Faith that excludes boasting, and not the Law of Works; implying, that the Law of Works will allow of it in Case of Obedience thereto; and therefore those Works that admit [Page 76] of boasting are such as are done in Obedience to the Law of Works, and not such as are the issue and product of Faith.

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

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

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

What Place then must we allow them? Why the Place of a Way, Means, Condition, Qualification, or what else you will call it of the same import. 'Tis through Faith, Eph. 2.8. By the wash­ing of Regeneration, and renewing of the Holy Ghost, Tit. 3.5. Thro' Sanctification of the Spirit and belief of the Truth, 2 Thess. 2.13. and many such Places.

And thus such kind of Works as are excluded from having an Interest in the one, are excluded from the other also, viz. legal Works; and such as are admitted in the one, are admitted in the [Page 77] other also, viz. Evangelical Works; and in the same respect, or upon the same account too.

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

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

That's the Ninth Consideration.

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

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

§. 6. And now, What is this in Effect, but the same with that old received Doctrine of our Divines, who teach, that the sola fides [Page 78] or fidei solum, yet not fides sola, i. e. solitaria, Justificat; though Faith alone, yet not that Faith which is alone, does justifie? Whereby they seem to make a Distinction between these two; but if it be throughly sifted, I think it will be found to be but a Di­stinction without a Difference; at least, such a notional difference only is between them, that surely our Salvation doth not depend upon such Subtilties. And since they do maintain the indispensa­ble necessity of Holiness and good Works to Salvation, whether or no they do, ingredi formalem rationem Justificationis, is but a speculative Nicety: Only because the asserted Opinion is free from those ill Consequences and Difficulties that attend and incumber the rejected, and seems to have a solid and substantial Foundation in Scripture (as has been shew'd all along) therefore it may justly, yea must necessarily be defended and insisted upon.

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

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

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

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

[Page 79](4.) Where St. James Disputes about Justification he makes be­ing Saved, ver. 14. all one with being Justified, ver. 24. and uses both Words promiscuously, now one, and then another.

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

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

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

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

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

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

Justification is an Act of^a God's^b Free-grace, whereby for the sake of^c Christ, that is, for the Merit of his^d Obedience, or, up­on Consideration of Christ's^e Righteousness, or his^f Blood, that is, his Suffering the^g Punishment due to us for our Sins, he at present^h, counts Righteous all trueⁱ Believers, who are endu'd with a^k living, working^l Faith, and deals with 'em as such, by^m discharging 'em from the Curse of the Law, andⁿ Eternal Con­demnation (which is Pardon in the most proper and famous Sense) and bestowing upon 'em those Priviledges and Benefits which be­long to Righteous Persons, viz. ^o Reconciliation, and^p Adopti­on, and then at last will solemnly declare and^q pronounce 'em Righteous at the Day of Judgment, and bestow upon 'em^r Eter­nal Life.

CHAP. XV. Concerning the Kinds of Justification.

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

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

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

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

Thus also it is said of Phineas, upon that particular Act of Zeal, which he show'd in executing Judgment on Zimri and Cosbi, (Numb. 25.7, 8.) that it was counted to him for Righteousness to all Generati­ons for evermore, Psalm 106.31. i. e. it was look'd upon and own­ed by God as a righteous Act, and he a righteous Person therein. Phineas doubtless was a good Man, and true Believer long before; but he manifested it by this Act, wherein he was not only appro­ved, but rewarded also by God for it, with the Promise of the [Page 82] continuance of the Priesthood in his Family, Numb. 25.11, 13.

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

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

As there's a General Repentance for all Sins past; when God does first work in a saving way upon a Person, by turning him from Darkness to Light, and from the Power of Satan unto God; so there's a Particular Repentance, for those Sins which he commits af­terwards: And answerably hereunto, As there's a General and first Pardon for all Sins past, bestowed by God upon his first Ge­neral Repentance, so likewise there's a Particular, repeated, re­newed Pardon, for our daily Failings and Infirmities (which Christ therefore has taught us daily to pray for:) So, besides the first general Justification, there must needs be a repeated, renewed, af­ter-Justification, upon the renewed Exercise of any Grace, or per­formance of any Duty: As Faith or any other Grace is exercised afresh, so are we counted Righteous afresh. As Pardon is renew­ed daily upon our Repentance, so is Justification upon our Obedi­ence. As God does not pardon all Sin at first, upon our first Repentance, viz. not Sins to come, but only those that are past; so neither does he account us Righteous in our first Justi­fication in reference to all the Acts of Righteousness that are to come, but only the present; for those run parallel together, Ac­counting Righteous, and pardoning our Sins: And therefore why not renewed Justification, as well as renewed Pardon; they being so near a Kin? And why should any reject or be shy of admit­ting the one, who do not scruple the other? But only, that it does not fit and fall in cleverly with their Notion of Justificati­on [Page 83] by the Righteousness of Christ imputed to us in their Sense.

As 'tis commonly said, That Conservation is a continued Crea­tion, i. e. God puts forth the same Almighty Power in preser­ving his Creatures in their Being, as He did at first, in bestowing a Being upon them, so upon every holy and righteous Action God renews, or continues the same Grace and Favour to us in ac­counting us Righteous, which he did at first put forth when we be­gan to believe.

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

CHAP. XVI. Concerning the Order of Justification.

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

'Tis also placed after [washed and sactified] 1 Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified.

And it is the same thing, where we find Forgiveness always placed after Repentance, and Repentance required in Order there­to: For as Repentance and Faith are inseparably united, (being the same for Substance with Conversion, Sanctification, &c. as has been show'd, ch. 12. §. 8.) So are Pardon and Justification. Now, I say, the Scripture every where makes Repentance and Conversi­on to precede Pardon. As Mark 4.12. Luke 24.47. Acts 5.31. [Page 84] and 26.18. To turn them from Darkness to Light, that they may re­ceive forgiveness of Sins. Implying, that there must first be such a turning before there be forgiveness: And this he speaks not of a particular and second Repentance (as some except) but of a ge­neral and first Repentance. So Acts 3.19. Repent therefore and be converted, that your Sins may be blotted out. Repentance is for Re­mission, Mark 1.4. So likewise in those Exemplifications of the Covenant of Grace, Heb. 8.10, 12. The first thing is, I'll put my Laws into their Minds, and write them in their Hearts (i. e. I'll en­due them with a Principle of Gospel-Obedience) and then in the last Place it's added, I'll be merciful to their Ʋnrighteousness, and their Sins, and their Iniquities I'll remember no more. And in that other parallel Place, where he mentions the same matter again, ch. 10.16, 17. This is the Covenant that I will make with them, I will put my Laws into their Hearts, and their Sins and their Iniquities, I will re­member no more. By all which it appears, That this is the Method wherein God dispenses, and we must expect Pardon; and that Re­pentance and turning the Heart from the Creature to God, from Self to Christ, and from Sin to Holiness, are necessary in Order to Par­don; since this Method is always observed invariably.

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