The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ...

CHAP. IX. The formal cause of Justification; or, The Righteousness on the Account whereof Believers are justified before God. Objecti∣on answered. (Book 9)

THe principal differences about the Doctrine of Justifi∣cation are reducible unto three Heads. (1) The na∣ture of it; namely, whether it consist in an internal change of the Person justified by the infusion of an Habit of inhe∣rent Grace or Righteousness; or whether it be a Forensick Act, in the judging, esteeming, declaring, and pronouncing such a person to be Righteous, thereon absolving him from all his sins, giving unto him Right and Title unto life. Here∣in we have to do only with those of the Church of Rome, all others, both Protestants and Socinians being agreed on the Forensick sense of the word, and the nature of the thing signified thereby. And this I have already spoken unto, so far as our present design doth require, and that I hope with such evidence of Truth, as cannot well be gainsayed. Nor may it be supposed that we have too long insisted thereon, as an opinion which is obsolete, and long since sufficiently con∣futed.

I think much otherwise, and that those who avoid the Romanists in these Controversies, will give a greater ap∣pearance of fear, than of contempt. For when all is done, if free Justification through the Blood of Christ and the Impu∣tation of his Righteousness, be not able to preserve its station, in the minds of men, the Popish Doctrine of Justification must and will return upon the world, with all the concomi∣tants and consequences of it. Whilst any knowledge of the Law or Gospel is continued amongst us, the Consciences of men will at one time or other, living or dying, be really affected with a sense of sin, as unto its guilt and danger. Hence that Trouble and those Disquietments of mind will ensue, as will force men, be they never so unwilling, to seek after some Relief and Satisfaction. And what will not men attempt, who are reduced to the condition expressed, Micah. 6.7, 8. Wherefore in this case, if the true and only relief of distressed Consciences, of sinners who are weary and heavy laden be hid from their eyes; if they have no apprehension of, nor trust in that which alone they may oppose unto the sentence of the Law, and interpose betweens Gods Justice and their Souls, wherein they may take shelter from the storms of that wrath which abideth on them that believe not; they will betake themselves unto any thing which confidently tenders them present ease and relief. Hence many persons living all their days in an ignorance of the Righteousness of God, are oftentimes on their sick Beds, and in their dying hours, proselyted unto a confidence in the ways of Rest and Peace, which the Romanists impose upon them. For such seasons of advantage do they wait for, unto the Reputation as they suppose of their own Zeal, in truth unto the scandal of Christian Religion. But finding at any time the Con∣sciences of men under disquietments, and ignorant of, or disbelieving that Heavenly relief which is provided in the Gospel, they are ready with their Applications and Medi∣cines,

having on them pretended Approbations of the expe∣rience of many Ages, and an innumerable company of de∣vout Souls in them. Such is their Doctrine of Justification, with the Addition of those other Ingredients of Confession, Absolution, Penances or Commutations, Aids from Saints and Angels, especially the blessed Virgin, all warmed by the Fire of Purgatory, and confidently Administred unto Persons, sick of Ignorance, Darkness and Sin. And let none please them∣selves in the Contempt of these things. If the truth con∣cerning Evangelical Justification be once disbelieved among us, or obliterated by any Artifices, out of the minds of men, unto these things at one time or other, they must and will be∣take themselves. For the new Schemes and Projections of Justification which some at present would supply us withal, they are now way suited, nor able to give Relief or Satisfacti∣on unto a Conscience really troubled for Sin, and seriously enquiring how it may have Rest and Peace with God. I shall take the boldness therefore to say, whoever be offended at it; that if we lose the antient Doctrine of Justification through Faith in the Blood of Christ, and the Imputation of his Righteousness unto us, publick profession or Religion, will quickly issue in Popery, or Atheism, or at least in what is the next door unto it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The second principal Controversie is about the formal cause of Justification, as it is expressed and stated by those of the Roman Church. And under these terms some Protestant Divines have consented to debate the matter in difference. I shall not interpose into a strife of words. So the Roma∣nists will call, that which we enquire after. Some of ours say the Righteousness of Christ imputed; some, the Imputati∣on of the Righteousness of Christ, is the formal cause of our Justification; some, that there is no formal cause of Justifica∣tion, but this is that which supplies the place and use of a for∣mal cause, which is the Righteousness of Christ. In none of

these things will I concern my self, though I judge what was mentioned in the last place, to be most proper and significant.

The substance of the enquiry wherein alone we are con∣cerned is; what is that Righteousness whereby, and wherewith, a Believing sinner, is justified before God; or whereon he is accepted with God, hath his sins pardoned, is received into Grace and Favour, and hath a Title given him unto the Heavenly Inheritance. I shall no otherwise propose this en∣quiry, as knowing that it contains the substance of what con∣vinced sinners do look after in and by the Gospel.

And herein it is agreed by all, the Socinians only excepted, that the Procatarctical or procuring cause of the pardon of our sins and acceptance with God, is the satisfaction and me∣rit of Christ. Howbeit it cannot be denied, but that some retaining the names of them, do seem to renounce or disbe∣lieve the things themselves. But we need not to take any notice thereof, until they are free more plainly to express their minds. But as concerning the Righteousness it self en∣quired after, there seems to be a difference among them, who yet all deny it to be the Righteousness of Christ imputed unto us. For those of the Roman Church plainly say, that upon the infusion of an habit of Grace, with the expulsion of sin and the Renovation of our natures thereby, which they call the first Justification, we are actually justified before God, by our own works of Righteousness. Hereon they dispute about the merit and satisfactoriness of those works, with their condig∣nity of the Reward of eternal life. Others as the Socinians openly disclaim all merit in our works; only some, out of Re∣verence as I suppose, unto the Antiquity of the word, and under the shelter of the Ambiguity of its signification, have faintly attempted an accommodation with it. But in the substance of what they assent unto this purpose, to the best of my under∣standing they are all agreed. For what the Papists call Justitia Operum, the Righteousness of works, they call a personal inherent

Evangelical Righteousness, whereof we have spoken before. And whereas the Papists say, that this Righteousness of Works is not absolutely perfect, nor in it self able to justifie us in the sight of God, but owes all its worth and dignity unto this pur∣pose unto the merit of Christ, they affirm that this Evangelical Righteousness is the condition whereon we enjoy the Benefits of the Righteousness of Christ, in the pardon of our sins, and the acceptance of our Persons before God. But as unto those who will acknowledge no other Righteousness wherewith we are justified before God, the meaning is the same, whether we say that on the Condition of this Righteousness we are made partakers of the Benefits of the Righteousness of Christ; or that it is the Righteousness of Christ which makes this Righteous∣ness of ours accepted with God. But these things must after∣wards more particularly be enquired into.

3. The third Enquiry wherein there is not an Agreement in this matter is, upon a supposition of a necessity, that he who is to be justified, should one way or other be interessed in the Righteousness of Christ, what it is that on our part is required thereunto. This some say to be Faith alone, others Faith and Works also, and that in the same kind of necessity and use. That whose consideration we at present undertake, is the second thing proposed. And indeed, herein lies the substance of the whole controversie about our Justification before God, upon the determination and stating whereof, the determination of all other incident Questions doth depend.

This therefore is that which herein I affirm. The Righteous∣ness of Christ (in his Obedience and Suffering for us) impu∣ted unto Believers, as they are united unto him by his spirit, is that Righteousness whereon they are justified before God, on the Account whereof their sins are pardoned, and a Right is granted them into the Heavenly Inheritance.

This Position is such as wherein the substance of that Do∣ctrine in this important Article of Evangelical Truth which

we plead for, is plainly and fully expressed. And I have chosen the rather thus to express it, because it is that Thesis wherein the Learned Davenant laid down that common Do∣ctrine of the Reformed Churches whose defence he under∣took. This is the shield of Truth in the whole cause of Ju∣stification, which whilst it is preserved safe, we need not trouble our selves about the Differences that are among Learned men, about the most proper stating and declaration of some lesser concernments of it. This is the Refuge, the only Refuge of distressed Consciences, wherein they may find Rest and Peace.

For the confirmation of this Assertion, I shall do these three things. (1) Reflect on what is needful unto the Ex∣planation of it. (2) Answer the most important general Objections against it. (3) Prove the Truth of it by Argu∣ments and Testimonies of the holy Scripture.

As to the first of these, or what is necessary unto the Ex∣planation of this Assertion, it hath been sufficiently spoken unto in our foregoing Discourses. The Heads of some things only shall at present be called over.

1. The Foundation of the Imputation asserted, is Union. Hereof there are many Grounds and Causes as hath been de∣clared. But that which we have immediate respect unto as the Foundation of this Imputation, is that whereby the Lord Christ and Believers do actually coalesce into one mystical Person. This is by the Holy Spirit inhabiting in him as the Head of the Church in all fulness, and in all Believers accor∣ding to their measure, whereby they became members of his mystical Body. That there is such an Union between Christ and Believers, is the Faith of the Catholick Church, and hath been so in all Ages. Those who seem in our days to deny it or question it, either know not what they say, or their minds are influenced by their Doctrine, who deny the Divine Per∣sons of the Son, and of the Spirit. Upon supposition of

this Ʋnion, Reason will grant the Imputation pleaded for to be reasonable; at least, that there is such a peculiar Ground for it, as is not to be exemplified in any things natural or po∣litical among men.

2. The Nature of Imputation hath been fully spoken unto before, and thereunto I refer the Reader for the understan∣ding of what is intended thereby.

3. That which is imputed is the Righteousness of Christ; and briefly I understand hereby, his whole Obedience unto God in all that he did and suffered for the Church. This I say is imputed unto Believers, so as to become their only Righteousness before God unto the Justification of Life.

If beyond these things any Expressions have been made use of in the Explanation of this Truth, which have given occa∣sion unto any Differences or Contests, although they may be true and defensible against Objections, yet shall not I con∣cern my self in them. The substance of the Truth as laid down, is that whose Defence I have undertaken, and where that is granted or consented unto, I will not contend with any about their way and methods of its Declaration, nor de∣fend the Terms and Expressions that have by any been made use of therein. For instance. Some have said, that what Christ did and suffered, is so imputed unto us, as that we are judged and esteemed in the sight of God to have done or suffered our selves in him. This I shall not concern my self in. For although it may have a sound sense given unto it, and is used by some of the Antients, yet because offence is taken at it, and the substance of the Truth we plead for is better other∣wise expressed, it ought not to be contended about. For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered, but only that he did it and suffered it in our stead. Hereon God makes a Grant and Donation of it unto Believers upon their Believing, unto their Justification before him. And

the like may be said of many other Expressions of the like nature.

These things being premised, I proceed unto the conside∣ration of the general objections that are urged against the Im∣putation we plead for. And I shall insist only on some of the principal of them, and whereinto all others may be re∣solved; for it were endless to go over all that any mans In∣vention can suggest unto him of this kind. And some gene∣ral considerations we must take along with us herein. As,

1. The Doctrine of Justification is a part, yea an eminent part of the mystery of the Gospel. It is no marvel therefore if it be not so exposed unto the common notions of Reason, as some would have it to be. There is more required unto the true spiritual understanding of such mysteries; yea un∣less we intend to renounce the Gospel, it must be asserted, that Reason as it is corrupted, and the mind of man destitute of Divine supernatural Revelation, do dislike every such Truth, and rise up in Enmity against it. So the Scripture directly affirms, Rom. 8.7. 1 Cor. 2.14.

2. Hence are the Minds and Inventions of men wonderful fertile in coyning Objections against Evangelical Truths, and raising cavils against them. Seldom to this purpose do they want an endless number of sophistical Objections, which be∣cause they know no better, they themselves judge insoluble. For carnal Reason being once set at liberty under the false notion of Truth, to act it self freely and boldly against spiri∣tual mysteries, is subtile in its arguings, and pregnant in its Invention of them. How endless, for instance, are the So∣phisms of the Socinians against the Doctrine of the Trinity, and how do they triumph in them as unanswerable. Under the shelter of them they despise the force of the most evident Testimonies of the Scripture, and those multiplied on all occasions. In like manner they deal with the Doctrine of the satisfaction of Christ, as the Pelagians of old did with that of

his Grace. Wherefore he that will be startled at the Ap∣pearance of subtile or plausible Objections, against any Gospel mysteries that are plainly revealed, and sufficiently attested in the Scripture, is not likely to come unto much stability in his Profession of them.

3. The most of the Objections which are levied against the Truth in this cause, do arise from the want of a due com∣prehension of the order of the work of Gods Grace, and of our compliance therewithall in a way of Duty as was before observed. For they consist in opposing those things one to another as inconsistent, which in their proper place and or∣der are not only consistent, but mutually subservient unto one another; and are found so in the Experience of them that truly believe. Instances hereof have been given before, and others will immediately occur. Taking the consideration of these things with us, we may see as the Rise, so of what force the Objections are.

4. Let it be considered that the Objections which are made use of against the Truth we assert, are all of them taken from certain consequences, which as it is supposed, will ensue on the Admission of it. And as this is the only expedient to perpetuate controversies, and make them endless, so to my best observation I never yet met with any one, but that to give an Appearance of force unto the absurdity of the con∣sequences from whence he argues, he framed his suppositions, or the state of the Question, unto the disadvantage of them whom he opposed; a course of proceeding which I wonder Good men are not either weary, or ashamed of.

1. It is objected, that the Imputation of the Righteousness of of Christ doth overthrow all Remission of sins on the part of God. This is pleaded for by Socinus, De Servator. lib. 4. cap. 2, 3, 4. and by others it is also made use of. A confident Charge this seems to them who stedfastly believe that without this Imputation, there could be no Remission of sin. But they

say, That he who hath a Righteousness imputed unto him that is absolutely perfect, so as to be made his own, needs no pardon, hath no sin that should be forgiven, nor can he ever need for∣giveness. But because this Objection will occur unto us again in the vindication of one of our ensuing Arguments, I shall here speak briefly unto it.

1. Grotius shall answer this Objection; saith he, Cum duo nobis peperisse Christum dixerimus, impunitatem & praemium, illud satisfactioni, hoc merito Christi distincte tribuit vetus Ec∣clesia. Satisfactio consistit in peccatorum Translatione, meritum in perfectissimae Obedientiae pro nobis praestitae Imputatione. Prae∣fat. ad lib. de satisfact. Whereas we have said that Christ hath procured or brought forth two things for us, freedom from punish∣ment, and a reward, the antient Church attributes the one of them distinctly unto his satisfaction, the other unto his merit. Satisfaction consisteth in the Translation of sins (from us unto him) merit in the Imputation of his most perfect Obedience per∣formed for us, unto us. In his Judgment the Remission of sins, and the Imputation of Righteousness, were as consi∣stent as the satisfaction and merit of Christ, as indeed they are.

2. Had we not been sinners, we should have had no need of the Imputation of the Righteousness of Christ to render us Righteous before God. Being so, the first End for which it is imputed, is the pardon of sin; without which we could not be Righteous by the Imputation of the most perfect Righteousness. These things therefore are consistent, name∣ly, that the satisfaction of Christ should be imputed unto us for the pardon of sin, and the Obedience of Christ be imputed unto us, to render us Righteous before God. And they are not only consistent, but neither of them singly were sufficient unto our Justification.

2. It is pleaded by the same Author and others; That the Im∣putation of the Righteousness of Christ, overthroweth all necessi∣ty

of Repentance for sin, in order unto the Remission or Pardon thereof, yea rendreth it altogether needless. For what need hath he of Repentance for sin, who by the Imputation of the Righte∣ousness of Christ, is esteemed compleatly Just and Righteous in the sight of God. If Christ satisfied for all sins in the Person of the Elect; if as our Surety he paid all our Debts, and if his Righteousness be made ours before we repent, then is all Repen∣tance needless. And these things are much enlarged on by the same Author in the place before-mentioned.

Ans. (1) It must be remembred, that we require Evange∣lical Faith in order of nature antecedently unto our Justifica∣tion by the Imputation of the Righteousness of Christ unto us, which also is the condition of its continuation. Where∣fore whatever is necessary thereunto, is in like manner requi∣red of us in order unto Believing. Amongst these, there is a sorrow for sin, and a Repentance of it. For whosoever is convinced of sin in a due manner, so as to be sensible of its Evil and Guilt, both as in its own nature it is contrary unto the preceptive part of the Holy Law, and in the necessary consequences of it, in the wrath and curse of God, cannot but be perplexed in his mind, that he hath involved himself therein. And that posture of mind will be accompanied with shame, fear, sorrow, and other afflictive passions. Here∣on a Resolution doth ensue, utterly to abstain from it for the future, with sincere endeavours unto that purpose, issuing if there be time and space for it, in Reformation of Life. And in a sense of sin, Sorrow for it, Fear concerning it, Absti∣nence from it, and Reformation of Life, a Repentance true in its kind doth consist. This Repentance is usually called legal, because its motives are principally taken from the Law; but yet there is moreover required unto it that temporary Faith of the Gospel which we have before described. And as it doth usually produce great effects in the confession of sin, Humiliation for it, and change of life, as in Ahab and the

Ninevites, so ordinarily it precedeth true saving Faith, and Justification thereby. Wherefore the necessity hereof, is no way weakened by the Doctrine of the Imputation of the Righteousness of Christ, yea it is strengthened and made effectual thereby. For without it, in the order of the Gospel, an interest therein is not to be attained. And this is that which in the Old Testament is so often pro∣posed as the means and conditions of turning away the Judg∣ments and Punishments threatned unto sin. For it is true and sincere in its kind; neither do the Socinians require any other Repentance unto Justification. For as they deny true Evangelical Repentance in all the especial causes of it, so that which may and doth precede Faith in order of nature. is all that they require. This Objection therefore as managed by them, is a causless vain pretence.

2. Justifying Faith includeth in its nature the entire prin∣ciple of Evangelical Repentance, so as that it is utterly im∣possible that a man should be a true Believer, and not at the same instant of time be truly penitent. And therefore are they so frequently conjoined in the Scripture as one simulta∣neous Duty. Yea the call of the Gospel unto Repentance is a call to Faith, acting it self by Repentance. So the sole Reason of that Call unto Repentance which the forgiveness of sins is annexed unto, (Act. 2.38.) is the Proposal of the Promise which is the Object of Faith, ver. 39. And those Conceptions and Affections which a man hath about sin, with a sorrow for it and Repentance of it, upon a legal Conviction, being enlivened and made Evangelical by the Introduction of Faith as a new Principle of them, and giving new Motives unto them, do become Evangelical; so impossible is it that Faith should be without Repentance. Wherefore although the first Act of Faith, and its only proper exercise unto Ju∣stification, doth respect the Grace of God in Christ and the way of Salvation by him, as proposed in the Promise of the

Gospel, yet is not this conceived in order of time to precede its actings in self-displicency, godly sorrow, and universal conver∣sion from sin unto God; nor can it be so, seeing it virtually and radically containeth all of them in it self. However therefore Evangelical Repentance is not the Condition of our Justification, so as to have any direct Influence thereinto; nor are we said any where to be justified by Repentance; nor is it conversant about the proper object which alone the Soul re∣spects therein; nor is a direct and immediate giving Glory un∣to God, on the account of the way and work of his Wisdom and Grace in Christ Jesus, but a consequent thereof; nor is that Reception of Christ which is expresly required unto our Justification, and which alone is required thereunto; yet is it in the Root, Principle, and Promptitude of mind for its exercise, in every one that is justified, then when he is justi∣fied. And it is peculiarly proposed with respect unto the Forgiveness of sins, as that without which it is impossible we should have any true sense or comfort of it in our Souls; but it is not so as any part of that Righteousness on the considera∣tion whereof our sins are pardoned, nor as that whereby we have an Interest therein. These things are plain in the di∣vine method of our Justification, and the order of our Duty prescribed in the Gospel; as also in the experience of them that do believe. Wherefore considering the necessity of le∣gal Repentance unto Believing, with the sanctification of the Affections exercised therein by Faith, whereby they are made Evangelical, and the nature of Faith as including in it a prin∣ciple of universal conversion unto God, and in especial of that Repentance, which hath for its principal motive the Love of God, and of Jesus Christ, with the Grace from thence com∣municated, all which are supposed in the Doctrine pleaded for, the necessity of true Repentance is immoveably fixed on its proper Foundation.

3. As unto what was said in the Objection concerning

Christs suffering in the Person of the Elect, I know not whe∣ther any have used it or no, nor will I contend about it. He suffered in their stead; which all sorts of Writers ancient and modern so express, in his suffering he bare the Person of the Church. The meaning is what was before declared. Christ and Believers are one mystical Person, one spiritually anima∣ted Body, Head and Members. This I suppose will not be denied; To do so, is to overthrow the Church and the Faith of it. Hence what he did and suffered is imputed unto them. And it is granted that as the Surety of the Covenant he paid all our Debts, or answered for all our faults; and that his Righteousness is really communicated unto us. Why then say some, there is no need of Repentance, all is done for us already. But why so, why must we assent to one part of the Gospel unto the exclusion of another? Was it not free unto God to appoint what way, method and order he would, whereby these things should be communicated unto us? nay upon the supposition of the design of his Wisdom and Grace, these two things were necessary.

1. That this Righteousness of Christ should be communica∣ted unto us, and be made ours in such a way and manner, as that he himself might be glorified therein, seeing he hath disposed all things in this whole Oeconomy, unto the praise of the Glory of his Grace, Ephes. 1.6. This was to be done by Faith on our part. It is so, it could be no otherwise. For that Faith whereby we are justified, is our giving unto God the Glory of his Wisdom, Grace and Love. And whatever doth so, is Faith, and nothing else is so.

2. That whereas our nature was so corrupted and depra∣ved, as that continuing in that state, it was not capable of a Participation of the Righteousness of Christ, or any benefit of it, unto the Glory of God, and our own Good, it was in like manner necessary that it should be renewed and changed. And unless it were so, the Design of God in the Mediation

of Christ, which was the entire Recovery of us unto him∣self could not be attained. And therefore as Faith, under the formal consideration of it was necessary unto the first end, namely, that of giving Glory unto God, so unto this latter end, it was necessary that this Faith should be accompa∣nied with, yea and contain in it self the seeds of all those other Graces wherein the Divine Nature doth consist, where∣of we are to be made Partakers. Not only therefore the thing it self, or the communication of the Righteousness of Christ unto us, but the way and manner, and means of it, do depend on Gods Soveraign order and disposal. Wherefore although Christ did make satisfaction unto the Justice of God for all the sins of the Church, and that as a common person, (for no man in his Wits can deny but that he who is a Medi∣ator and a Surety, is in some sense a common person) and al∣though he did pay all our Debts, yet doth the particular In∣terest of this or that man, in what he did and suffered, de∣pend on the way, means, and order designed of God unto that end. This and this alone gives the true necessity of all the Duties which are required of us, with their order and their ends.

3ly, It is objected, That the Imputation of the Righteousness of Christ, which we defend, overthrows the necessity of Faith it self. This is home indeed. Aliquid adhaerebit, is the Design of all these Objections. But they have Reason to plead for themselves who make it. For on this supposition, they say, the Righteousness of Christ is ours before we do believe. For Christ satisfied for all our sins, as if we had satisfied in our own persons. And he who is esteemed to have satisfied for all his sins in his own person, is acquitted from them all, and accounted just, whe∣ther he believe or no; nor is there any Ground or Reason why he should be required to believe. If therefore the Righteousness of Christ be really ours, because in the judgment of God we are esteemed to have wrought it in him, then it is ours before we do

believe. If it be otherwise, then it is plain that that, Righteous∣ness it self can never be made ours by believing; only the fruits and effects of it may be suspended on our Believing, whereby we may be made Partakers of them. Yea if Christ made any such satisfaction for us as is pretendrd, it is really ours, without any farther Imputation. For being performed for us and in our stead, it is the highest injustice not to have us accounted par∣doned and acquitted, without any farther either Imputation on the part of God, or Faith on ours. These things I have tran∣scribed out of Socinus, De Servator. lib. 4. cap. 2, 3, 4, 5. which I would not have done, but that I find others to have gone before me therein, though to another purpose. And he concludes with a confidence which others also seem in some measure to have learned of him. For he saith unto his Ad∣versary, Haec tua, tuorum{que} sententia, adeo foeda & execrabilis est, ut pestilentiorem errorem post homines natos in populo Dei extitisse non credam; speaking of the satisfaction of Christ and the Imputation of it unto Believers. And indeed his Serpen∣tine wit was fertile in the Invention of cavils against all the mysteries of the Gospel. Nor was he obliged by any one of them, so as to contradict himself in what he opposed concer∣ning any other of them. For denying the Deity of Christ, his Satisfaction, Sacrifice, Merit, Righteousness, and over∣throwing the whole nature of his Mediation, nothing stood in his way which he had a mind to oppose. But I somewhat wonder how others can make use of his Inventions in this kind, who if they considered aright their proper tendency, they will find them to be absolutely destructive of what they seem to own. So it is in this present Objection against the Imputation of the Righteousness of Christ; If it hath any force in it, as indeed it hath not, it is to prove that the sa∣tisfaction of Christ was impossible; and so he intended it. But it will be easily removed.

I answer first in general; that the whole fallacy of this Objection lies in the opposing one part of the design and me∣thod of Gods grace in this mystery of our Justification, un∣to another; or the taking of one part of it to be the whole, which as to its Efficacy and Perfection depends on somewhat else. Hereof we warned the Reader in our previous dis∣courses. For the whole of it is a supposition, that the satis∣faction of Christ, if there be any such thing, must have its whole effect, without Believing on our part, which is con∣trary unto the whole Declaration of the will of God in the Gospel. But I shall principally respect them who are pleased to make use of this Objection, and yet do not deny the satis∣faction of Christ. And I say

1. When the Lord Christ died for us, and offered himself as a Propitiatory Sacrifice, God laid all our sins on him. Isa. 53.6. And he then bare them all in his own body on the Tree, 1 Pet. 2.24. Then he suffered in our stead, and made full satisfaction for all our sins; For he appeared to put away sin by the Sacrifice of himself, Heb. 9.26. and by one offering he hath perfected for ever them that are Sanctified, Chap. 10.14. He whose sins were not actually and absolutely satisfied for, in that one Offering of Christ, shall never have them expia∣ted unto Eternity. For henceforth he dieth no more, there is no more Sacrifice for sin. The Repetition of a Sacrifice for sin, which must be the Crucifying of Christ afresh, overthrowes the foundation of Christian Religion.

2. Notwithstanding this full plenary satisfaction once made for the sins of the World that shall be saved; yet all men continue equally to be born by nature Children of Wrath, and whilst they believe not, the Wrath of God abideth on them, Joh. 3.36. that is, they are obnoxious unto, and under the Curse of the Law. Wherefore on the only making of that satisfaction, no one for whom it was made in the design of God, can be said to have suffered in Christ, nor to have an

interest in his satisfaction, nor by any way or means be made partaker of it antecedently unto another Act of God in its Imputation unto him. For this is but one part of the pur∣pose of Gods Grace, as unto our Justification by the Blood of Christ, namely, that he by his death should make satisfaction for our sins. Nor is it to be separated from what also belongs unto it, in the same purpose of God. Wherefore from the Position or Grant of the satisfaction of Christ, no Argument can be taken unto the negation of a consequential Act of its Imputation unto us; nor therefore of the necessity of our Faith in the believing and receiving of it, which is no less the appointment of God, than it was that Christ should make that satisfaction. Wherefore

3. That which the Lord Christ paid for us, is as truly paid, as if we had paid it our selves. So he speaks, Psal. 69.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He made no spoil of the glory of God, what was done of that nature by us, he returned it unto him. And what he underwent and suffered, he under∣went and suffered in our stead. But yet the act of God in laying our sins on Christ, conveyed no actual Right and Title to us, unto what he did and suffered. They are not immedi∣ately thereon, nor by virtue thereof ours, or esteemed ours, because God hath appointed somewhat else, not only antece∣dent thereunto, but as the means of it, unto his own Glory. These things both as unto their being and order, depend on the free Ordination of God. But yet,

4. It cannot be said that this satisfaction was made for us on such a condition as should absolutely suspend the event, and render it uncertain whether it should ever be for us or no. Such a constitution may be Righteous in pecuniary solu∣tions. A man may lay down a great sum of money for the discharge of another, on such a condition as may never be fulfilled. For on the absolute failure of the condition, his money may and ought to be restored unto him, whereon he

hath received no injury or damage. But in poenal suffering for crimes and sins, there can be no righteous constitution that shall make the event and efficacy of it to depend on a Condition absolutely uncertain, and which may not come to pass or be fulfilled. For if the Condition fail, no Recom∣pence can be made unto him that hath suffered. Wherefore the way of the Application of the satisfaction of Christ unto them for whom it was made, is sure and stedfast in the purpose of God.

5. God hath appointed that there shall be an immediate Foundation of the Imputation of the Satisfaction and Righ∣teousness of Christ unto us, whereon we may be said to have done and suffered in him, what he did and suffered in our stead, by that Grant, Donation, and Imputation of it unto us; or that we may be interessed in it, that it may be made ours, which is all we contend for. And this is our actual co∣alescency into one mystical person with him by Faith. Hereon doth the necessity of Faith originally depend. And if we shall add hereunto the necessity of it likewise unto that es∣pecial Glory of God which he designs to exalt in our Justifi∣cation by Christ, as also unto all the ends of our Obedience unto God, and the Renovation of our Natures into his Image, its station is sufficiently secured against all Objections. Our actual Interest in the satisfaction of Christ, depends on our actual Insertion into his mystical Body by Faith, according to the Appointment of God.

4thly. It is yet objected, That if the Righteousness of Christ be made ours, we may be said to be Saviours of the World as he was, or to save others as he did. For he was so and did so by his Righteousness and no otherwise. This Objection also is of the same nature with those foregoing, a meer Sophistical Cavil. For,

1. The Righteousness of Christ is not transfused into us, so as to be made inherently and subjectively ours, as it was in

him, and which is necessarily required unto that effect, of saving others thereby. Whatever we may do, or be said to do with respect unto others, by virtue of any power or qua∣lity inherent in our selves, we can be said to do nothing unto others, or for them, by virtue of that which is imputed unto us, only for our own benefit. That any Righteousness of ours should benefit another, it is absolutely necessary that it should be wrought by our selves.

2. If the Righteousness of Christ could be transfused into us, and be made inherently ours, yet could we not be, nor be said to be the Saviours of others thereby. For our nature in our individual persons, is not subjectum capax, or capable to receive and retain a Righteousness useful and effectual unto that end. This capacity was given unto it in Christ by virtue of the Hypostatical Ʋnion, and no otherwise. The Righte∣ousness of Christ himself as performed in the Humane Nature, would not have been sufficient for the Justification and Salva∣tion of the Church, had it not been the Righteousness of his Person, who is both God and Man; for God redeemed his Church with his own Blood.

3. This Imputation of the Righteousness of Christ unto us, as unto its ends and use, hath its measure from the Will of God, and his purpose in that Imputation. And this is, that it should be the Righteousness of them unto whom it is impu∣ted, and nothing else.

4. We do not say that the Righteousness of Christ as made absolutely for the whole Church, is imputed unto every Believer. But his satisfaction for every one of them in particular, ac∣cording unto the Will of God, is imputed unto them; not with respect unto its general ends, but according unto every ones particular Interest. Every Believer hath his own Homer of this Bread of Life; and all are justified by the same Righ∣teousness.

The Apostle declares, as we shall prove afterwards, that as Adams actual sin is imputed unto us unto condemnation, so is the Obedience of Christ imputed unto us, to the Justifi∣cation of life. But Adams sin is not so imputed unto any person, as that he should then and thereby be the cause of sin and condemnation unto all other persons in the World; but only that he himself should become Guilty before God thereon. And so is it on the other side. And as we are made Guilty by Adams actual sin which is not inherent in us, but only imputed unto us; so are we made Righteous by the Righteousness of Christ which is not inherent in us, but only imputed unto us. And imputed unto us it is, because himself was Righteous with it, not for himself but for us.

It is yet said, That if we insist on personal Imputation unto every Believer of what Christ did, or if any Believer be personally Righteous in the very individual Acts of Christs Righteousness, many Absurdities will follow. But it was observed before; that when any design to oppose an Opinion from the absurdi∣ties which they suppose would follow upon it, they are much enclined so to state it, as that at least they may seem so to do. And this oftimes the most worthy and candid Persons are not free from in the heat of Disputation. So I fear it is here fallen out. For as unto personal Imputation I do not well understand it. All Imputation is unto a person, and is the Act of a person, be it of what, and what sort it will, but from neither of them can be denominated a Personal Imputation. And if an Imputation be allowed that is not unto the persons of men, namely, in this case unto all Believers, the nature of it hath not yet been declared as I know of.

That any have so expressed the Imputation pleaded for, That every Believer should be personally Righteous in the very individual Acts of Christs Righteousness, I know not; I have neither read nor heard any of them who have so expressed their mind. It may be some have done so; but I shall not

undertake the defence of what they have done. For it seems not only to suppose that Christ did every individual Act which in any instance is required of us, but also that those Acts are made our own inherently; both which are false and impossi∣ble. That which indeed is pleaded for in this Imputation, is only this; That what the Lord Christ did and suffered as the Mediator and Surety of the Covenant in answer unto the Law, for them and in their stead, is imputed unto every one of them unto the Justification of Life. And sufficient this is unto that end without any such supposals. (1) From the Dignity of the Person who yielded his Obedience, which ren∣dered it both satisfactory and meritorious, and imputable unto many. (2) From the Nature of the Obedience it self, which was a perfect compliance with, a fulfilling of, and sa∣tisfaction unto the whole Law in all its demands. This on the supposition of that Act of Gods Soveraign Authority, whereby a Representative of the whole Church was intro∣duced to answer the Law, is the Ground of his Righteous∣ness being made theirs, and being every way sufficient unto their Justification. (3) From the constitution of God, that what was done and suffered by Christ as a publick person and our surety, should be reckoned unto us as if done by our selves. So the sin of Adam whilst he was a publick Person, and represented his whole Posterity, is imputed unto us all, as if we had committed that actual sin. This Bellarmin him∣self frequently acknowledgeth. Peccavimus in primo homine quando ille peccavit, & illa ejus praevaricatio nostra etiam prae∣varicatio fuit. Non enim vere per Adami inobedientiam consti∣tueremur peccatores, nisi inobedientia illius nostra etiam inobe∣dientia esset. De Amiss. Grat. & Stat. Peccat. lib. 5. cap. 18. And elsewhere, That the actual sin of Adam is imputed unto us, as if we all had committed that actual sin; that is, broken the whole Law of God. And this is that whereby the Apo∣stle illustrates the Imputation of the Righteousness of Christ

unto Believers; and it may on as good grounds be charged with absurdities as the other. It is not therefore said that God judgeth that we have in our own persons done those very Acts, and endured that penalty of the Law which the Lord Christ did and endured. For this would overthrow all Imputa∣tion; But what Christ did and suffered, that God imputeth unto Believers unto the Justification of Life, as if it had been done by themselves; and his Righteousness as a publick person is made theirs by Imputation, even as the sin of Adam whilst a pub∣lick person, is made the sin of all his Posterity by Imputation.

Hereon none of the absurdities pretended, which are re∣ally such, do at all follow. It doth not so, that Christ in his own person performed every individual Act that we in our circumstances are obliged unto in a way of Duty; nor was there any need that so he should do. This Imputation, as I have shewed, stands on other Foundations. Nor doth it fol∣low, that every saved Persons Righteousness before God is the same identically and numerically with Christs in his publick capacity as Mediator; For this Objection destroys it self, by affirming that as it was his, it was the Righteousness of God-Man; and so it hath an especial nature as it respects or relates unto his Person. It is the same that Christ in his publick ca∣pacity did work or effect. But there is a wide difference in the consideration of it, as his absolutely and as made ours. It was formally inherent in him, is only materially imputed unto us. Was actively his, is passively ours; was wrought in the Person of God-man; for the whole Church, is imputed un∣to each single Believer, as unto his own concernment only. Adams sin as imputed unto us, is not the sin of a Representa∣tive, though it be of his that was so; but is the particular sin of every one of us. But this Objection must be further spoken unto where it occurs afterwards. Nor will it follow, that on this supposition we should be accounted to have done, that which was done long before we were in a capacity of doing

any thing. For what is done for us and in our stead, before we are in any such capacity may be imputed unto us, as is the sin of Adam. And yet there is a manifold sense wherein men may be said to have done what was done for them, and in their name before their actual existence; so that therein is no ab∣surdity. As unto what is added by the way that Christ did not do nor suffer the Idem that we were obliged unto; whereas he did what the Law required, and suffered what the Law threatned unto the disobedient, which is the whole of what we are obliged unto, it will not be so easily proved; nor the Arguments very suddenly answered whereby the con∣trary hath been confirmed. That Christ did sustain the place of a surety, or was the surety of the New-Covenant, the Scri∣pture doth so expresly affirm, that it cannot be denied. And that there may be sureties in cases criminal, as well as civil and pecuniary, hath been proved before. What else occurs about the singularity of Christs Obedience as he was Mediator, proves only that his Righteousness as formally and inherently his, was peculiar unto himself, and that the Adjuncts of it which arise from its relation unto his person, as it was inhe∣rent in him, are not communicable unto them to whom it is imputed.

It is moreover urged, That upon the supposed Imputation of the Righteousness of Christ, it will follow that every Believer is justified by the works of the Law. For the Obedience of Christ was a legal Righteousness, and if that be imputed unto us, then are we justified by the Law, which is contrary unto express Testi∣monies of Scriptures in many places. Ans. (1) I know nothing more frequent in the Writings of some Learned Men, then that the Righteousness of Christ is our legal Righteousness; who yet I presume are able to free themselves of this Objection. (2) If this do follow in the true sense of being justified by the Law, or the Works of it, so denied in the Scripture, their weakness is much to be pitied who can see no other way

whereby we may be freed from an Obligation to be justified by the Law, but by this Imputation of the Righteousness of Christ. (3) The Scripture which affirms that by the deeds of the Law no man can be justified, affirms in like manner, that by Faith we do not make void the Law, but establish it; that the Righteousness of the Law is fulfilled in us; that Christ came not to destroy the Law, but to fulfil it, and is the End of the Law for Righteousness unto them that do believe. And that the Law must be fulfilled or we cannot be justified, we shall prove afterwards. (4) We are not hereon justified by the Law or the Works of it, in the only sense of that Proposition in the Scripture, and to coin new senses or significations of it, is not safe. The meaning of it in the Scripture is, that only the doers of the Law shall be justified, Rom. 2.13. and that he that doth the things of it shall live by them, chap. 10.5. namely, in his own person, by the way of personal Duty which alone the Law requires. But if we who have not fulfilled the Law in the way of inherent personal Obedience, are justified by the Imputation of the Righteousness of Christ unto us, then are we justified by Christ and not by the Law. But it is said, that this will not relieve. For if his Obedience be so imputed unto us, as that we are accounted by God in Judg∣ment to have done what Christ did, it is all one upon the matter, and we are as much justified by the Law, as if we had in our own proper persons performed an unsinning Obedience unto it. This I confess I cannot understand. The Nature of this Im∣putation is here represented as formerly, in such a way as we cannot acknowledge; from thence alone this inference is made, which yet in my judgment doth not follow thereon. For grant an Imputation of the Righteousness of another unto us, be it of what nature it will, all Justification by the Law and Works of it in the sense of the Scripture is gone for ever. The Admission of Imputation takes off all power from the Law to justifie; for it can justifie none, but upon a Righ∣teousness

that is originally and inherently his own. The man that doth them shall live in them. If the Righteousness that is imputed be the Ground and Foundation of our Justification, and made ours by that Imputation, state it how you will, that Justification is of Grace and not of the Law. However, I know not of any that say we are accounted of God in Judg∣ment personally to have done what Christ did; and it may have a sense that is false; namely, that God should judge us in our own persons to have done those Acts which we never did. But what Christ did for us and in our stead, is imputed and communicated unto us, as we coalesce into one mystical person with him by Faith, and thereon are we justified. And this absolutely overthrows all Justification by the Law or the Works of it; though the Law be established, fulfilled and accomplished, that we may be justified.

Neither can any on the supposition of the Imputation of the Righteousness of Christ truly stated, be said to merit their own Salvation. Satisfaction and Merit are Adjuncts of the Righteousness of Christ as formally inherent in his own per∣son; and as such it cannot be transfused into another. Where∣fore as it is imputed unto individual Believers, it hath not those properties accompanying of it which belong only unto its existence in the person of the Son of God. But this was spoken unto before, as much also of what was necessary to be here repeated.

These Objections I have in this place taken notice of, because the answers given unto them do tend to the farther explana∣tion of that Truth, whose confirmation by Arguments and Testimonies of Scripture I shall now proceed unto.