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

CHAP. XVIII. The nature of Justification as declared in the Epistles of S. Paul, in that unto the Ro∣mans especially. Chap. 3. (Book 18)

THat the way and manner of our Justification before God, with all the Causes and Means of it are design∣edly declared by the Apostle in the Epistle unto the Romans, Chap. 3.4, 5. as also vindicated from Objections, so as to render his discourse thereon the proper Seat of this Doctrine, and whence it is principally to be learned, cannot modestly

be denied. The late exceptions of some, That this Doctrine of Justification by Faith, without Works, is found only in the Writings of S. Paul, and that his Writings are obscure and in∣tricate, are both false and scandalous to Christian Religion, so as that in this place we shall not afford them the least con∣sideration. He wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he was moved by the Holy Ghost. And as all the matter delivered by him was sacred Truth, which immediately requires our Faith and Obedience, so the way and manner wherein he declared it, was such as the Holy Ghost judged most expedient for the edification of the Church. And as he said himself with con∣fidence, That if the Gospel which he Preached, and as it was Preached by him, though accounted by them foolishness, was hid, so as that they could not understand, nor compre∣hend the Mystery of it, it was hid unto them that are lost; so we may say, That if what he delivereth in particular concerning our Justification before God, seems obscure, diffi∣cult, or perplexed unto us, it is from our prejudices, cor∣rupt affections, or weakness of understanding at best, not able to comprehend the glory of this Mystery of the Grace of God in Christ, and not from any defect in his way, and manner of the Revelation of it. Rejecting therefore all such perverse insinuations, in a due sense of our own weakness, and acknowledgment that at best we know but in part, we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God, as by him declared in those Chapters of his glorious Epistle to the Romans; and I shall do it with all briefness possible, so as not on this occasion to repeat what hath been already spoken, or to anticipate what may be spoken in place more conve∣nient.

The first thing he doth, is to prove all men to be under sin, and to be guilty before God. This he giveth as the conclu∣sion of his preceding discourse from Chap. 1.18. or what he

had evidently evinced thereby, Chap. 3. ver. 19, 23. Here∣on an inquiry doth arise, how any of them come to be justi∣fied before God. And whereas Justification is a sentence up∣on the consideration of a Righteousness, his grand inquiry is what that Righteousness is, on the consideration whereof a Man may be so justified. And concerning this, he affirms expresly that it is not the Righteousness of the Law, nor of the Works of it; whereby what he doth intend, hath been in part before declared, and will be further manifested in the proofs of our discourse. Wherefore in general he declares, that the Righteousness whereby we are justified, is the Righ∣teousness of God, in opposition unto any Righteousness of our own, Chap. 1.17, Chap. 3.21, 22. And he describes this Righteousness of God by three properties, (1.) That it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without the Law, Ver. 21. separated in all its con∣cerns from the Law; not attainable by it, nor any works of it; which they have no influence into. It is neither our obedience unto the Law, nor attainable thereby. Nor can any expression more separate and exclude the Works of O∣bedience unto the Law, from any concernment in it, then this doth: Wherefore, what ever is, or can be performed by our selves in obedience unto the Law, is rejected from any interest in this Righteousness of God, or the procure∣ment of it to be made ours. (2.) That yet it is witnessed unto by the Law. Ver. 21. The Law and the Prophets.

The Apostle by this distinction of the Books of the Old Testament, into the Law and the Prophets, manifests that by the Law he understands the Books of Moses; and in them, Testimony is given unto this Righteousness of God, four ways.

(1.) By a declaration of the causes of the necessity of it unto our Justification. This is done in the account given of our Apostasie from God, of the loss of his Image, and the state of sin that insued thereon. For hereby an end was put unto

all possibility and hope of acceptance with God, by our own Personal Righteousness. By the entrance of sin, our own Righteousness went out of the World; so that there must be another Righteousness prepared and approved of God, and called The Righteousness of God, in opposition unto our own, or all Relation of Love and Favor between God and Man, must cease for ever.

(2.) In the way of recovery from this state, generally declared in the first Promise of the Blessed Seed, by whom this Righteousness of God was to be wrought and introdu∣ced; for he alone was to make an end of sin, and to bring in Everlasting Righteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dan. 9.24. That Righteousness of God, that should be the means of the Ju∣stification of the Church in all ages, and under all dispensa∣tions.

(3.) By stopping up the way unto any other Righteous∣ness through the Threatnings of the Law, and that Curse which every transgression of it, was attended withal. Here∣by it was plainly and fully declared, that there must be such a Righteousness provided for our Justification before Men, as would answer and remove that curse.

(4.) In the Prefiguration and Representation of that only way and means, whereby this Righteousness of God was to be wrought. This it did in all its Sacrifices, especially in the great Anniversary Sacrifice on the Day of Expiation, wherein all the sins of the Church, were laid on the Head of the Sacrifice, and so carried away. (3.) He describes it by the only way of our participation of it, the only means on our part of the communication of it unto us. And this is by Faith alone. The Righteousness of God▪ which is by the Faith of Christ Jesus, unto all, and upon all them that believe; for there is no difference. Ver. 22. Faith in Christ Jesus is so the only way and means, whereby this Righteousness of God comes upon us, or is communicated unto us, that it is so unto

all that have this Faith, and only unto them, and that with∣out difference on the consideration of any thing else besides. And although Faith taken absolutely, may be used in various senses, yet as thus specified and limited, the Faith of Christ Jesus, or as he calls it, the Faith that is in me. Acts 26.18. It can intend nothing but the reception of him, and trust in him, as the Ordinance of God for Righteousness and Salvation.

This description of The Righteousness of God revealed in the Gospel, which the Apostle asserts as the only means and cause of our Justification before God, with the only way of its participation and communication unto us by the Faith of Christ Jesus, fully confirms the truth we plead for. For if the Righteousness wherewith we must be justified before God be not our own, but the Righteousness of God, as these things are directly opposed, Phil. 3.9. And the only way whereby it comes upon us, or we are made partakers of it, is by the Faith of Jesus Christ, then our own personal inherent Righteousness or Obedience, hath no interest in our Justifi∣cation before God; which Argument is insoluble, nor is the force of it to be waved by any distinctions whatever, if we keep our hearts unto a due reverence of the Authority of God in his Word.

Having fully proved, That no Men living have any Righ∣teousness of their own, whereby they may be justified, but are all shut up under the guilt of sin; and having declared, That there is a Righteousness of God now fully revealed in the Gospel, whereby alone we may be so; leaving all Men in themselves unto their own lot, In as much as all have sinned and come short of the glory of God, he proceeds to declare the nature of our Justification before God in all the causes of it. Ver. 24, 25, 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his

Righteousness for the Remission of sins, that are past, through the forbearance of God. To declare, I say, at this time, his Righ∣teousness, that he might be just, and the Justifier of them that believe in Jesus.

Here it is, that we may, and ought if any where, to expect the interest of our personal obedience under some qualification or other, in our Justification to be declared. For if it should be supposed (which yet it cannot with any pretence of Reason) that in the foregoing discourse, the Apostle had excluded only the Works of the Law, as absolutely perfect, or as wrought in our own strength without the aid of Grace, or as meritorious; yet having generally excluded all Works from our Justification, Ver. 20. Without distinction or limitati∣on, it might well be expected, and ought to have been so; that upon the full Declaration which he gives us of the na∣ture and way of our Justification in all the causes of it, he should have assigned the place, and consideration which our own personal Righteousness had in our Justification before God; the first or second, or continuation of it, somewhat or other, or at least, made some mention of it, under the qualification of gracious, sincere, or Evangelical, that it might not seem to be absolutely excluded. It is plain the Apostle thought of no such thing, nor was at all solicitous about any reflection that might be made on his Doctrine, as though it overthrew the necessity of our own obedience. Take in the consideration of the Apostles design, with the circum∣stances of the context, and the Argument from his utter silence, about our own personal Righteousness in our Justifica∣tion before God, is unanswerable. But this is not all; we shall find in our progress, that it is expresly and directly ex∣cluded by him.

All unprejudiced persons must needs think that no words could be used, more express and emphatical, to secure the whole of our Justification unto the Freegrace of God,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

through the Blood, or Mediation of Christ, wherein it is Faith alone that gives us an interest, than these used here by the Apostle. And for my part, I shall only say, that I know not how to express my self in this matter, in words and terms more express or significant of the conception of my mind. And if we could all but subscribe the answer here given by the Apostle; how, by what means, on what grounds, or by what causes, are we justified before God; namely, that we are justified freely by his Grace, through the Redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through Faith in his Blood, &c. There might be an end of this Controversie.

But the principal passages of this Testimony must be distinctly considered, (1.) The principal efficient cause is first expressed with a peculiar emphasis; or the causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being justified freely by his Grace. God is the principal efficient cause of our Justi∣fication, and his Grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman Church, namely, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which their Transla∣tion renders per gratiam Dei, the internal inherent Grace of God, which they make the formal cause of Justification, is intended. For they have nothing to prove it, but that which overthrows it; namely, that it is added unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 freely, which were needless, if it signifie the Free-grace or Favor of God. For both these expressions gratis per gratiam, freely by Grace, are put together to give the greater emphasis unto this assertion, wherein the whole of our Justification is vendica∣ted unto the Free-grace of God. So far as they are distinguish∣able, the one denotes the principle from whence our Justifica∣tion proceeds, namely Grace; and the other, the manner of its operation, it works freely. Besides, the Grace of God in this subject, doth every where constantly signifie his goodness, love, and favor, as hath been undeniably proved by many. See Rom. 5.15. Eph. 2.4, 8, 9. 2 Tim. 1.9. Tit. 3.4, 5.

Being justified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so the LXX. render the Hebrew par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; without price, without merit, without cause; and sometimes it is used for without end, that is, what is done in vain; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by the Apostle, Gal. 2.21. without price or reward, Gen. 29.15. Exod. 21.22. 2 Kings 24.25. without cause or merit or any means of procurement, 1 Sam. 19.5. 2 Sam. 24.24. Psal. 69.4. Psal. 102. In this sense it is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 15.25. The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; favour, absolutely considered may have respect unto some∣what in him towards whom it is shewed; so it is said that Joseph found grace or favour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the eyes of Potiphar, Gen. 29.4. but he found it not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any considera∣tion or cause; for he saw that the Lord was with him and made all that he did to prosper in his hand, v. 3. But no words can be found out to free our justification before God from all re∣spect unto any thing in our selves, but only what is added expresly as the means of its participation on our part, through faith in his blood, more emphatical than these here used by the Apostle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; freely by his grace. And with whom this is not admitted as exclusive of all Works or Obe∣dience of our own, of all conditions, preparations and merit, I shall despair of ever expressing my conceptions about it intelligibly unto them.

Having asserted this Righteousness of God as the cause and means of our justification before him, in opposition unto all Righteousness of our own; and declared the cause of the communication of it unto us on the part of God, to be meer free Sovereign grace, the means on our part, whereby accord∣ing unto the ordination of God, we do receive, or are really made partakers of that Righteousness of God whereon we are justified, is by faith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is by faith alone. Nothing else is proposed, nothing else required

unto this end. It is replied, that there is no intimation that is by faith alone, or that Faith is asserted to be the means of our Justification exclusively unto other Graces or Works. But there is such an exclusion directly included in the descrip∣tion given of that faith whereby we are justified with respect unto its especial object by faith in his blood. For Faith respe∣cting the blood of Christ, as that whereby propitiation was made for Sin, in which respect alone, the Apostle affirms that we are justified through faith, admits of no association with any other Graces or Duties. Neither is it any part of their nature to fix on the blood of Christ, for Justification before God: wherefore they are all here directly excluded. And those who think otherwise, may try how they can introduce them into this context without an evident corrupting of it, and perverting of its sense. Neither will the other evasion yield our Adversaries the least relief: namely, that by faith not the single grace of Faith is intended, but the whole obe∣dience required in the new Covenant, Faith and Works toge∣ther. For as all works whatever, as our works, are excluded in the declaration of the causes of our Justification on the part of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 freely by his grace, by vertue of that great Rule, Rom. 11.6. If it be of grace, then no more of works, otherwise Grace is no more Grace; so the determination of the object of faith in its act or duty where∣on we are justified, namely the blood of Christ is absolutely exclusive of all Works from an interest in that duty. For whatever looks unto the blood of Christ, for Justification, is faith and nothing else. And as for the calling of it a single act or duty, I refer the Reader unto our preceding discourse about the nature of justifying Faith.

Three things the Apostle inferreth from the declaration he had made of the Nature and Causes of our Justification be∣fore God, all of them further illustrating the meaning and sense of his words.

1. That Boasting is excluded; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 27. Apparent it is from hence, and from what he affirms con∣cerning Abraham, Chap. 4. v. 2. that a great part, at least, of the controversie he had about Justification, was whether it did admit of any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in those that were justified. And it is known that the Jews placed all their Hopes in those things whereof they thought they could boast, namely their Priviledges and their Righteousness. But from the declara∣tion made of the Nature and Causes of Justification, the Apostle infers that all Boasting whatever is utterly shut out of doors; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Boasting, in our language is the name of a vice; and is never used in a good sense. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the words used by the Apostle, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of an indifferent signification, and as they are applied may denote a Vertue as well as a Vice. So they do, Heb. 3.6.

But alwayes, and in all places, they respect something that is peculiar in or unto them, unto whom they are ascribed. Wherever any thing is ascribed unto one and not unto ano∣ther, with respect unto any good end, there is fundamentum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a foundation for boasting. All this saith the Apostle in the matter of our Justification is utterly excluded. But wherever respect is had unto any condition or qualification in one more than another, especially if it be of works, it giveth a ground of boasting, as he affirms, Chap. 4.2. And it appears from comparing that verse with this, that wherever there is any influence of our own works into our Justification, there is a ground of boasting; but in Evangelical Justification, no such boasting in any kind can be admitted: Wherefore there is no place for Works in our Justification before God; for if there were, it is impossible but that a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in one kind or other before God, or man must be admitted.

2. He infers a general conclusion, that a man is justified by Faith without the Works of the Law, v. 28. What is meant by the Law, and what by the Works of the Law in this discourse

of the Apostle about our Justification, hath been before de∣clared. And if we are justified freely through Faith in the Blood of Christ, that Faith, which hath the Propitiation of Christ for its especial Object, or as it hath so, can take no other Grace nor Duty into Partnership with it self therein: and being so justified as that all such boasting is excluded as necessarily exults from any differencing Graces or Works in our selves, wherein all the Works of the Law are excluded, it is certain that it is by Faith alone in Christ that we are justified. All Works are not only excluded, but the way unto their return is so shut up by the Method of the Apo∣stles Discourse, that all the reinforcements which the wit of man can give unto them, will never introduce them into our Justification before God.

3. He asserts from hence, that we do not make void the Law through grace, but establish it, v. 31. which how it is done, and how alone it can be done, hath been before declared.

This is the Substance of the Resolution the Apostle gives unto that great Enquiry, how a guilty convinced Sinner may come to be justified in the sight of God. The sovereign Grace of God, the Mediation of Christ, and Faith in the Blood of Christ, are all that he requireth thereunto. And whatever notions men may have about Justification in other re∣spects, it will not be safe to venture on any other Resolution of this case and enquiry; nor are we wiser than the Ho∣ly Ghost.

Rom. Chap. 4.

In the beginning of the fourth Chapter he confirms what he had before doctrinally declared, by a signal instance; and this was of the Justification of Abraham, who being the Father of the Faithful, his Justification is proposed as the pattern of ours, as he expresly declares vers. 22, 23, 24.

And some few things I shall observe on this instance in our passage unto the fifth Verse; where I shall fix our Dis∣course.

1. He denies that Abraham was justified by Works, vers. 2. And (1.) These Works were not those of the Jewish Law, which alone some pretend to be excluded from our Justifi∣cation in this place. For they were the Works he performed some hundreds of years before the giving of the Law at Sinai: wherefore they are the Works of his Moral Obedience unto God that are intended. (2.) Those Works must be under∣stood which Abraham had then, when he is said to be justi∣fied in the Testimony produced unto that purpose; But the Works that Abraham then had, were Works of Righteousness, performed in Faith and Love to God, Works of New Obedience under the Conduct and aids of the Spirit of God; Works required in the Covenant of Grace. These are the Works excluded from the Justification of Abraham. And these things are plain, express and evident, not to be eluded by any Distinctions or Evasions. All Abraham's Evangeli∣cal Works are expresly excluded from his Justification be∣fore God.

2. He proves by the Testimony of Scripture, declaring the Nature and Grounds of the Justification of Abraham, that he was justified no other way, but that which he had before declared, namely by Grace through Faith in Christ Jesus, vers. 3. Abraham believed God (in the Promise of Christ and his Mediation) and it was counted unto him for righteous∣ness, vers. 3. He was justified by Faith in the way before described (for other Justification by Faith there is none) in opposition unto all his own Works, and Personal Righteous∣ness thereby.

3. From the same Testimony he declares how he came to be Partaker of that Righteousness whereon he was justified before God, which was by imputation; it was counted or im∣puted

unto him for Righteousness. The Nature of Imputa∣tion hath been before declared.

4. The especial Nature of this Imputation, namely that it is of Grace without respect unto Works, he asserts and proves, vers. 4. from what is ••••ntrary thereunto, Now to him that worketh is the reward ••ot reckon'd of Grace, but of Debt. Where Works are of any consideration, there is no room for that kind of Imputation whereby Abraham was justi∣fied, for it was a gracious Imputation, and that is not of what is our own antecedently thereunto, but what is made our own by that Imputation. For what is our own cannot be imputed unto us in a way of Grace, but only reckon'd ours in a way of Debt. That which is our own with all the effects of it, is due unto us. And therefore they who plead that Faith it self is imputed unto us, to give some countenance unto an Imputation of Grace, do say it is imputed not for what it is, for then it would be reckoned of Debt, but for what it is not. So Socinus, Cum fides imputatur nobis pro justitia, ideo impu∣tatur quia nec ipsa fides justitia est, nec vere in se eam continet, De Servat. Part. 4. cap. 2. which kind of Imputation being indeed only a false Imagination, we have before disproved. But all works are inconsistent with that Imputation whereby Abraham was justified. It is otherwise with him that work∣eth, so as thereon to be justified, then it was with him. Yea, say some, all Works that are meritorious, that are performed with an opinion of Merit, that make the Reward to be of debt, are excluded, but other Works are not. This distinction is not learned from the Apostle. For according unto him, if this be merit and meritorious, that the Reward be reckon'd of Debt, then all Works in Justification are so. For without distinction or limitation he affirms, that unto him that worketh, the reward is not reckon'd of Grace, but of Debt. He doth not exclude some sort of Works, or Works in some sense, because they would make the reward of Debt, but affirms that all

would do so unto the exclusion of gracious Imputation. For if the foundation of Imputation be in our selves, Impu∣tation by Grace is excluded. In the fifth Verse the Sum of the Apostles Doctrine, which he had contended for, and what he had proved, is expressed. But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for Righteousness. It is granted on all hands, that the close of the Verse his Faith is counted for Righteousness, doth express the Justification of the person intended. He is justified, and the way of it is, his Faith is counted or imputed. Wherefore the foregoing words declare the Subject of Justi∣fication, and its qualification, or the description of the Per∣son to be justified with all that is required on his part thereunto.

And first, it is said of him, that he is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who worketh not. It is not required unto his Justification that he should not work, that he should not perform any Duties of Obedience unto God in any kind, which is working. For every person in the world is always obliged unto all Duties of Obedience, according to the light and knowledg of the Will of God, the means whereof is afforded unto him. But the expression is to be limited by the Subject matter treated of. He who worketh not, with respect unto Justifi∣cation; though not the design of the Person, but the Nature of the thing is intended. To say, he who worketh not is justified through believing, is to say that his Works what∣ever they be, have no influence into his Justification, nor hath God in justifying of him any respect unto them. Where∣fore he alone who worketh not, is the subject of Justification, the person to be justified; that is, God considereth no mans Works, no mans Duties of Obedience in his Justification; seeing we are justified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely by his Grace. And when God affirmeth expresly, that he justifieth him who worketh not, and that freely by his Grace, I cannot understand

what place our Works or Duties of Obedience, can have in our Justification. For why should we trouble our selves to invent of what consideration they may be in our Justifica∣tion before God, when he himself affirms, that they are of none at all. Neither are the words capable of any evading interpretation. He that worketh not, is he that worketh not, let men say what they please, and distinguish as long as they will. And it is a boldness not to be justified, for any to rise up in opposition unto such express Divine Testimonies, however they may be harnessed with Philosophical Notions and arguings, which are but as Thorns and Briars, which the Word of God will pass through and consume.

But the Apostle further adds in the description of the Subject of Justification that God justifieth the ungodly. This is that expression which hath stirred up so much wrath amongst many, and on the account whereof, some seem to be much displeased with the Apostle himself. If any other per∣son dare but say that God justifieth the ungodly, he is presently reflected on, as one that by his Doctrine would overthrow the necessity of Godliness, Holiness, Obedience, or Good Works. For what need can there be of any of them, if God justifieth the ungodly? Howbeit this is a Periphrasis of God that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that justifieth the ungodly; this is his Prerogative and Property, as such will he be believed in and worshipped, which adds weight and Emphasis unto the Expression. And we must not foregoe this Testi∣mony of the Holy Ghost, let men be as angry as they please.

But the difference is about the meaning of the words. If so, it may be allowed without mutual offence, though we should mistake their proper sense. Only it must be granted, that God justifieth the ungodly. That is, say some, those who for∣merly were ungodly, not those who continue ungodly when they are justified. And this is most true. All that are justified

were before ungodly; and all that are justified are at the same instant made Godly. But the question is, whether they are Godly or Ʋngodly antecedently in any moment of time unto their Justification; if they are considered as Godly, and are so indeed, then the Apostles words are not true, that God justifieth the ungodly; for the contradictory Proposition is true, God justifieth none but the Godly. For these Propositions, God justifieth the ungodly, and God justifieth none but the Godly, are contradictory. For here are expresly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Wherefore, although in and with the Justification of a Sinner, he is made Godly, for he is endowed with that Faith which purifieth the heart, and is a vital Principle of all Obe∣dience, and the Conscience is purged from Dead Works by the Blood of Christ; yet antecedently unto his Justification he is ungodly and considered as ungodly, as one that worketh not, as one whose Duties and Obedience contribute nothing unto his Justification. As he worketh not, all works are excluded from being the causa per quam; and as he is ungodly, from being the causa sine qua non of his Justification.

The Qualification of the Subject, or the means on the part of the person to be justified, and whereby he becomes actu∣ally so to be, is Faith or believing. But believeth on him who justifieth the ungodly. That is, it is Faith alone. For it is the Faith of him who worketh not; and not only so, but its espe∣cial object, God as justifying the ungodly, is exclusive of the concomitancy of any works whatever.

This is Faith alone, or it is impossible to express Faith alone, without the literal use of that word alone. But Faith being asserted, in opposition unto all works of ours, unto him that worketh not, and its especial nature declared in its espe∣cial object, God as justifying the ungodly, that is, freely by his Grace, through the Redemption that is in Christ Jesus, no place is left for any Works to make the least approach to∣wards

our Justification before God, under the covert of any distinction whatever. And the nature of Justifying Faith is here also determined. It is not a meer assent unto Divine Revelations; it is not such a firm assent unto them, as should cause us to yield Obedience unto all the Precepts of the Scripture, though these things are included in it; but it is a believing on, and trusting unto him that justifieth the ungodly, through the Mediation of Christ.

Concerning this Person, the Apostle affirmeth that his Faith is counted for Righteousness. That is, he is justified in the way and manner before declared. But there is a diffe∣rence about the Sense of these words. Some say, the meaning of them is, that Faith as an Act, a Grace, a Duty or Work of ours, is so imputed. Others say, that it is Faith as it apprehends Christ and his Righteousness, which is properly imputed unto us, that is intended. So Faith they say justi∣fieth, or is counted for Righteousness relatively, not properly, with respect unto its object; and so acknowledg a Trope in the words. And this is fiercely opposed, as though they denied the express words of the Scripture, when yet they do but interpret this expression once only used, by many others, wherein the same thing is declared. But those who are for the first sense, do all affirm that Faith here is to be ta∣ken as including Obedience or Works, either as the form and essence of it, or as such necessary concomitants as have the same influence with it into our Justification, or are in the same manner the condition of it. But as herein they admit also of a Trope in the words which they so fiercely blame in others, so they give this sense of the whole, unto him that worketh not, but believeth in him that justifieth the ungodly, his Faith and Works are counted to him for Righteousness; which is not only to deny what the Apostle affirms, but to assign unto him a plain contradiction.

And, I do a little marvel that any unprejudiced person, should expound this Solitary Expression in such a sense, as is contradictory unto the design of the Apostle, the words of the same Period, and the whole ensuing Context. For that which the Apostle proposeth unto confirmation, which contains his whole design, is, that we are justified by the Righ∣teousness which is of God by Faith in the blood of Christ. That this cannot be Faith it self, shall immediately be made evident; And in the words of the Text, all Works are ex∣cluded, if any words be sufficient to exclude them. But Faith absolutely as a single Grace, Act and Duty of ours, much more as it includeth Obedience in it, is a Work, and in the later sense it is all Works. And in the ensuing Con∣text, he proves that Abraham was not justified by Works. But not to be justified by Works, and to be justified by some Works, as Faith it self is a Work; and if as such it be imputed unto us for Righteousness, we are justified by it as such; are contradictory. Wherefore I shall oppose some few Arguments unto this feigned sense of the Apostles words.

1. To believe absolutely, as Faith is an Act and Duty of of ours, and Works, are not opposed; for Faith is a Work an especial kind of Working. But Faith as we are justified by it, and Works, or to Work, are opposed. To him that worketh not, but believeth. So Gal. 2.16. Eph. 2.8.

2. It is the Righteousness of God that is imputed unto us. For we are made the Righteousness of God in Christ, 2 Cor. 5.21. The Righteousness of God upon them that believe, Rom. 3.21, 22. But Faith absolutely considered, is not the Righteousness of God, God imputeth unto us Righteousness without Works, Rom. 4.16. But there is no intimation of a double Imputation of two sorts of Righteousnesses, of the Righteousness of God, and that which is not so. Now Faith absolutely considered, is not The Righteousness of God. For,

1. That whereunto the Righteousness of God is revealed, whereby we believe and receive it, is not its self the Righte∣ousness of God. For nothing can be the cause or means of of it self: But the Righteousness of God is revealed unto Faith, Rom. 1.16. And by it is it received, Rom. 3.22. Chap. 5.11.

2. Faith is not the Righteousness of God which is by Faith: But the Righteousness of God which is imputed unto us is, the Righteousness of God which is by Faith, Rom. 3.22. Phil. 3.9.

3. That whereby the Righteousness of God is to be sought, obtained, and submitted unto, is not that Righteousness it self. But such is Faith, Rom. 9.30, 31. Chap. 10.30.

4. The Righteousness which is imputed unto us, is not our own antecedently unto that Imputation. That I may be found in him, not having my own Righteousness, Phil. 3.9. But Faith is a mans own. Shew me thy Faith, I will shew thee my Faith, Jam. 2.18.

5. God imputeth Righteousness unto us, Rom. 4.6. And that Righteousness which God imputeth unto us, is the Righte∣ousness whereby we are justified, for it is imputed unto us that we may be justified. But we are justified by the Obe∣dience and Blood of Christ. By the Obedience of one we are made Righteous, Rom. 5.19. Much more now being justified by his Blood, v. 9. He hath put away Sin by the Sacrifice of him∣self, Heb. 9.26. Isai. 53.11. By his knowledg shall my righ∣teous Servant justifie many, for he shall bear their Iniquities. But Faith is neither the Obedience, nor the Blood of Christ.

6. Faith, as we said before, is our own. And that which is our own may be imputed unto us. But the discourse of the Apostle is about that which is not our own antecedently un∣to Imputation, but is made ours thereby, as we have proved; for it is of Grace. And the Imputation of what is really our

own unto us antecedently unto that Imputation, is not of Grace in the sense of the Apostle. For what is so imputed, is imputed for what it is, and nothing else. For that Imputa∣tion is but the Judgment of God concerning the thing im∣puted, with respect unto them whose it is. So the Fact of Phineas was imputed unto him for Righteousness. God judged it, and declared it to be a Righteous rewardable act. Where∣fore if our Faith and Obedience be imputed unto us, that Imputation is only the Judgment of God that we are Belie∣vers and Obedient. The Righteousness of the Righteous, saith the Prophet, shall be upon him and the wickedness of the wicked shall be upon him, Ezek. 18.20. As the wickedness of the wicked is upon him, or is imputed unto him, so the Righteousness of the Righteous is upon him, or is imputed unto him. And the wickedness of the wicked is on him, when God judgeth him wicked as his Works are. So is the Righteousness of a man upon him, or imputed unto him, when God judgeth of his Righteousness as it is. Wherefore if Faith absolutely considered, be imputed unto us as it contains in it self, or as it is accompanied with Works of Obedience: then it is imputed unto us, either for a perfect Righteousness which it is not, or for an imperfect Righteousness which it is; or the Imputation of it, is the accounting of that to be a per∣fect Righteousness, which is but imperfect; but none of these can be affirmed.

1. It is not imputed unto us for a perfect Righteousness, the Righteousness required by the Law, for so it is not. Episco∣pius confesseth in his disputation, Disput. 43. §. 7, 8. that the Righteousness which is imputed unto us must be absolutissima & perfectissima, most absolute and most perfect. And thence he thus defineth the Imputation of Righteousness unto us, name]y that it is, gratiosa Divinae mentis aestimatio, qua cre∣dentem in filium suum, eo loco reputat ac si perfecte justus esset ac legi & voluntati ejus per omnia semper paruisset.

And no man will pretend, that Faith is such a most abso∣lute and most perfect righteousness, as that by it the Righte∣ousness of the Law should be fulfilled in us, as it is by that Righteousness which is imputed unto us.

2. It is not imputed unto us for what it is, an imperfect Righteousness. For, (1.) This would be of no advantage un∣to us. For we cannot be justified before God by an imperfect Righteousness, as is evident in the Prayer of the Psalmist, Psal. 143.2. Enter not into judgment with thy servant, for in thy sight no man living, (no Servant of thine who hath the most perfect, or highest measure of imperfect Righteousness) shall be justified. (2.) The Imputation of any thing unto us, that was ours antecedently unto that Imputation, for what it is, and no more, is contrary unto the Imputation described by the Apostle, as hath been proved.

3. This Imputation pleaded for, cannot be a judging of that to be a perfect Righteousness which is imperfect. For the Judgment of God is according to Truth. But without judging it to be such, it cannot be accepted as such. To ac∣cept of any thing, but only for what we judg it to be, is to be deceived.

Lastly, if Faith, as a Work be imputed unto us, then it must be as a Work wrought in Faith. For no other Work is accepted with God. Then must that Faith also wherein it is wrought be imputed unto us; for that also is Faith and a good Work. That therefore must have another Faith from whence it must proceed. And so in infinitum.

Many other things there are in the ensuing Explication of the Justification of Abraham, the nature of his Faith and his Righteousness before God, with the application of them unto all that do believe, which may be justly pleaded unto the same purpose with those passages of the Context which we have insisted on. But if every Testimony should be pleaded which the Holy Ghost hath given unto this Truth, there

would be no end of writing. One thing more I shall observe and put an end unto our discourse on this Chapter.

Vers. 6, 7, 8. The Apostle pursues his Argument to prove the freedom of our Justification by Faith, without respect unto Works, through the Imputation of Righteousness in the instance of pardon of Sin, which essentially belongeth thereunto. And this he doth by the Testimony of the Psalmist, who placeth the blessedness of a man in the Re∣mission of Sins. His design is not thereby to declare the full nature of Justification, which he had done before, but only to prove the freedom of it from any respect unto Works in the instance of that essential part of it. Even as David also describeth the blessedness of the man unto whom God imputeth Righteousness without Works (which was the only thing he designed to prove by this Testimony) saying, Blessed are they whose Iniquities are forgiven. He describes their blessedness by it, not that their whole blessedness doth consist therein; but this concurs unto it wherein no respect can possibly be had unto any Works whatever. And he may justly from hence describe the blessedness of a man, in that the Imputation of Righteousness, and the Non-Tmpu∣tation of Sin (both which the Apostle mentioneth distin∣ctly) wherein his whole blessedness as unto justification doth consist, are inseparable. And because Remission of Sin is the first part of Justification, and the principal part of it, and hath the Imputation of Righteousness always accompanying it, the blessedness of a man may be well described thereby. Yea, whereas all Spiritual Blessings go together in Christ, Eph. 1.3. A mans blessedness may be described by any of them. But yet the Imputation of Righteousness, and the Remission of Sin are not the same, no more than Righte∣ousness imputed, and Sin remitted are the same. Nor doth the Apostle propose them as the same, but men∣tioneth them distinctly, both being equally necessa∣ry

unto our compleat Justification, as hath been proved.

Chap. 5. Vers. 12, 13, 14, 15, 16, 17, 18, 19, 20, 21.

Wherefore as by one man Sin entred into the world and death by Sin; and so death passed upon all men, for that all have sinned. For until the Law Sin was in the world: But Sin is not imputed when there is no Law. Neverthe∣less death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams trans∣gression, who is the figure of him that was to come: But not as the offence, so also is the free gift. For if through the offence of one, many be dead, much more the grace of God, and the gift by Grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: For the Judgment was by one to condemnation; but the free gift is of many offences unto Justification. For if by one mans offence death reigned by one; much more they which receive abundance of Grace, and of the gift of Righteousness, shall reign in life by one, Jesus Christ. Therefore as by the offence of one, Judg∣ment came upon all men to condemnation: Even so by the Righteousness of one, the free gift came upon all men unto Justification of life. For as by one mans disobedience many were made Sinners: So by the obedience of one, shall many be made Righteous. Moreover the Law entred that the offence might abound: But where Sin abounded, Grace did much more abound: That as Sin hath reigned unto death, even so might Grace reign through Righteousness unto eternal life, by Jesus Christ our Lord.

The Apostle Chap. 3.27. affirms, That in this matter of Justification, all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or boasting, is excluded. But here in the Verse foregoing, he grants a boasting or a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And not only so, but we also glory in God; he excludes boasting in our selves, because there is nothing in us to procure or promote our own Justification. He allows it us, in God, because of the eminency and excel∣lency of the way and means of our Justification, which in his Grace he hath provided. And the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or boasting in God here allowed us, hath a peculiar respect unto what the Apostle had in prospect further to discourse of. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not only so, includes what he had principally treated of be∣fore, concerning our Justification so far, as it consists in the pardon of sin. For although he doth suppose, yea, and men∣tion the imputation of Righteousness also unto us; yet prin∣cipally he declares our Justification by the pardon of sin, and our freedom from condemnation, whereby all boasting in our selves, is excluded. But here he designs a further pro∣gress, as unto that whereon our glorying in God, on a right and title freely given us unto eternal life, doth depend. And this is the Imputation of the Righteousness and Obedience of Christ unto the Justification of life, or the reign of Grace, through Righteousness, unto eternal Life.

Great complaints have been made by some concerning the obscurity of the discourse of the Apostle in this place, by reason of sundry Ellipses, Antapodota, Hyperbata, and other Figures of Speech, which either are, or are feigned to be therein. Howbeit I cannot but think, that if Men acquaint∣ed with the common principles of Christian Religion, and sensible in themselves of the nature and guilt of our original apostasie from God, would without prejudice read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this place of the Scripture, they will grant that the design of the Apostle is to prove; that as the sin of Adam was imputed unto all Men unto condemnation, so the Righteousness and Obedience of Christ is imputed unto all that believe unto the Justification of life. The sum of it is given by Theodoret, Dial. 3. Vide, quomodo quae Christi sunt

cum iis quae sunt Adami conferantur, cum morbo medicina, cum vulnere emplastrum, cum Peccato justitia, cum execrati∣one benedictio, cum condemnatione remissio, cum transgressione obedientia, cum morte vita, cum inferis regnum, Christus cum Adam, homo cum homine.

The differences that are among Interpreters about the Ex∣position of these words, relate unto the use of some Parti∣cles, Prepositions, and the dependance of one passage upon another; on none of which the confirmation of the truth pleaded for doth depend. But the plain design of the Apo∣stle, and his express Propositions are such, as if Men could but acquiesce in them, might put an end unto this contro∣versie.

Socinus acknowledgeth that this place of Scripture doth give, as he speaks the greatest occasion unto our opinion in this matter: For he cannot deny, but, at least, a great ap∣pearance of what we believe, is represented in the words of the Apostle. He doth therefore use his utmost endeavor to wrest and deprave them: And yet, although most of his Ar∣tifices are since traduced into the Annotations of others up∣on the place, he himself produceth nothing material, but what is taken out of Origen, and the Comment of Pelagius on this Epistle, which is extant in the Works of Jerome, and was urged before him by Erasmus. The substance of what he pleads for is, That the actual transgression of Adam is not imputed unto his posterity, nor a depraved nature from thence communicated unto them. Only whereas he had in∣curred the penalty of death, all that derive their nature from him in that condition, are rendred subject unto death also. And as for that corruption of nature which is in us, or a proneness unto sin, it is not derived from Adam, but is an habit contracted by many continued acts of our own. So also on the other hand, that the Obedience or Righteousness of Christ, is not imputed unto us. Only when we make our

selves to become his Children by our obedience unto him; he having obtained eternal life for himself by his obedience unto God, we are made partakers of the benefits thereof. This is the substance of his long Disputation on this subject, De Servator. lib. 4. cap. 6. But this is not to expound the words of the Apostle, but expresly to contradict them, as we shall see in the insuing consideration of them.

I intend not an Exposition of the whole discourse of the Apostle, but only of those passages in it, which evi∣dently declare the way and manner of our Justification before God.

A comparison is here proposed and pursued between the First Adam, by whom sin was brought into the World; and the Second Adam, by whom it is taken away. And a com∣parison it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of things contrary, wherein there is a similitude in some things, and a dissimilitude in others, both sorts illustrating the truth declared in it. The general Proposition of it is contained in Ver. 12. As by one Man sin en∣tred into the World, and death by sin; and so death passed on all Men, for that all have sinned. The entrance of sin and punishment into the World, was by one Man; and that by one sin as he afterward declares. Yet were they not confined unto the person of that one Man, but belonged equally un∣to all. This the Apostle expresseth inverting the order of the Effect and Cause. In the entrance of it, he first mentions the cause or sin, and then the effect or punishment, By one Man sin entred into the World, and Death by sin: But in the Ap∣plication of it unto all Men, he expresseth first the effect, and then the cause; Death passed on all Men, for that all had sinned. Death on the first entrance of sin, passed on all; that is, all Men became liable and obnoxious unto it, as the punishment due to sin. All Men that ever were, are, or shall be, were not then existent in their own persons. But yet were they all of them, then, upon the first entrance of

sin, made subject to death, or liable unto punishment. They were so by vertue of Divine Constitution upon their foederal existence in the one Man that sinned. And actually they be∣came obnoxious in their own persons unto the sentence of it, upon their first natural existence being born children of wrath.

It is hence manifest what sin it is that the Apostle intends, namely, The actual sin of Adam; the one sin of that one com∣mon person whilest he was so. For although the corruption and depravation of our nature, doth necessarily insue there∣on, in every one that is brought forth actually in the World by Natural Generation; yet is it the guilt of Adams actual sin alone, that rendred them all obnoxious unto death upon the First entrance of sin into the World. So death entred by sin, the guilt of it, obnoxiousness unto it, and that with re∣spect unto all Men universally.

Death here compriseth the whole punishment due unto sin, be it what it will, concerning which we need not here to dispute. The wages of sin is death, Rom. 6.23. and nothing else. Whatever sin deserves in the Justice of God. what∣ever punishment God at any time appointed or threatned unto it, it is comprised in death: In the day thou eatest there∣of, thou shalt die the death. This therefore the Apostle lays down as the foundation of his discourse, and of the compari∣son which he intends; namely, that in and by the actual sin of Adam, all Men are made liable unto death, or unto the whole punishment due unto sin. That is, the guilt of that sin is imputed unto them. For nothing is intended by the impu∣tation of sin unto any, but the rendring them justly obnoxious unto the punishment due unto that sin. As the not imputing of sin, is the freeing of Men from being subject or liable un∣to punishment. And this sufficiently evidenceth the vanity of the Pelagian Gloss that Death passed upon all, meerly by vertue of natural propagation from him who had deserved

it, without any imputation of the guilt of sin unto them; which is a contradiction unto the plain words of the Apostle. For it is the guilt of sin, and not natural pro∣pagation that he affirms to be the cause of Death.

Having mentioned sin and death, the one as the only cause of the other, the guilt of sin of the punishment of death, sin deserving nothing but death, and death being due unto nothing but sin, he declares how all Men universally became liable unto this punishment, or guilty of death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in quo omnes peccaverunt; in whom all have sinned. For it relates unto the one Man that sinned, in whom all sin∣ned; which is evident from the effect thereof, in as much as in him all died, 1 Cor. 15.22. Or as it is here, on his sin Death passed on all Men. And this is the evident sense of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is not unusual in the Scri∣pture. See Matth. 15.5. Rom. 4.18. Chap. 5.2. Phil. 1.3. Heb. 9.17. And it is so often used by the best Writers in the Greek Tongue: So Hesiod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, modus in omnibus rebus optimus. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in vobis situm est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc in me situm est. And this reading of the words is contended for by Austine against the Pelagians re∣jecting their eo quod or propterea. But I shall not contend about the reading of the words. It is the artifice of our ad∣versaries to perswade Men, that the force of our Argument to prove from hence the imputation of the sin of Adam unto his posterity, doth depend solely upon this interpretation of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by, in whom. We shall therefore grant them their desire, that they are better rendred by eo quod, propterea, or quatenus; in as much, because. Only we must say, that here is a reason given, Why Death passed on all Men, in as much as all have sinned, that is, in that sin whereby death en∣tred into the World.

It is true! Death by vertue of the original constitution of the Law, is due unto every sin, when ever it is committed.

But the present inquiry is, how Death passed at once on all Men, how they came liable and obnoxious unto it upon its first entrance by the actual sin of Adam; which cannot be by their own actual sin. Yea the Apostle in the next Verses affirms, That death passed on them also, who never sinned actu∣ally, or as Adam did, whose sin was actual. And if the actual sins of Men in imitation of Adams sin were intended, then should Men be made liable to Death, before they had sinned. For Death upon its first entrance into the World, passed on all Men, before any one Man had actually sinned, but Adam only. But that Men should be liable unto Death, which is nothing but the punishment of sin, when they have not sin∣ned, is an open contradiction. For although God by his sovereign Power might inflict Death on an innocent Crea∣ture, yet that an innocent Creature should be guilty of death is impossible. For to be guilty of death, is to have sinned. Wherefore this expression, In as much as all have sinned, ex∣pressing the desert and guilt of death, then when sin and death first entred into the World, no sin can be intended in it, but the sin of Adam, and our interest therein; Eramus enim omnes ille unus homo. And this can be no otherwise, but by the imputation of the guilt of that sin unto us. For the act of Adam not being ours inherently and subjectively, we cannot be concerned in its Effect, but by the imputation of its guilt. For the communication of that unto us which is not inherent in us, is, that which we intend by imputa∣tion.

This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the intended collation, which I have insisted the longer on, because the Apostle lays in it the foundation of all that he afterwards infers, and asserts in in the whole comparison. And here some say there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his discourse, that is, he layeth down the Pro∣position on the part of Adam, but doth not shew what an∣swereth to it on the contrary in Christ. And Origen gives the

reason of the silence of the Apostle herein, namely, Lest what is to be said therein, should be abused by any unto sloth and negligence. For whereas he says 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as, which is a note of similitude) By one Man sin entred into the World, and Death by sin; so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reddition should be, So by one, Righteousness entred into the World, and Life by Righ∣teousness.

This he acknowledgeth to be the genuine filling up of the comparison, but was not expressed by the Apostle, Lest Men should abuse it unto negligence or security, supposing that to be done already, which should be done afterwards. But as this plainly contradicts and everts most of what he further asserts in the Exposition of the place; so the Apostle con∣cealed not any Truth upon such considerations. And as he plainly expresseth that which is here intimated, Ver. 19. So he shews how foolish and wicked any such imaginations are, as suppose that any countenance is given hereby unto any, to indulge themselves in their sins.

Some grant, therefore, that the Apostle doth conceal the Expression of what is ascribed unto Christ, in opposition unto what he had affirmed of Adam and his sin, unto Ver. 19. But the truth is, it is sufficiently included in the close of Ver. 14. where he affirms of Adam, that in those things whereof he treats, He was the Figure of him that was to come. For the way and manner whereby he introduced Righteous∣ness and Life, and communicated them unto Men, answered the way and manner whereby Adam introduced sin and death which passed on all the World. Adam being the Figure of Christ, look how it was with him, with respect unto his Natural Posterity as unto sin and death; so it is with the Lord Christ, the Second Adam, and his Spiritual Poste∣rity, with respect unto Righteousness and Life. Hence we argue,

If the actual sin of Adam was so imputed unto all his poste∣rity, as to be accounted their own sin unto condemnation, then is the actual obedience of Christ, the Second Adam imputed un∣to all his Spiritual Seed, that is, unto all Believers unto Justifi∣cation. I shall not here further press this Argument, because the ground of it will occur unto us afterwards.

The two next Verses containing an Objection and an Answer returned unto them, wherein we have no immediate concernment, I shall pass by.

Vers. 15, 16. The Apostle proceeds to explain his Compa∣rison in those things, wherein there is a dissimilitude between the comparates.

But not as the offence, so is the free gift; for if through the offence of one many be dead, much more the Grace of God, and the gift by Grace, by one Man Jesus Christ, hath abounded unto many.

The opposition is between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the one hand, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the other; between which, a dissimilitude is assert∣ed, not as unto their opposite effects of Death and Life, but only as unto the degrees of their efficacy, with respect unto those effects, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the offence, the fall, the sin, the transgression; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the disobedience of one, Ver. 19. Hence the first sin of Adam, is generally called the fall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That which is opposed hereunto, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Donum, Donum gratuitum; Beneficium, id quod Deus gratificatur; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is immediately explained. The grace of God, and the free gift by grace, through Jesus Christ. Where∣fore, although this word, in the next verse, doth precisely signifie the Righteousness of Christ, yet here it comprehends all the causes of our Justification, in opposition unto the fall of Adam, and the entrance of sin thereby.

The consequent and effect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the offence, the fall, is, that many be dead. No more is here intended by

many, but only that the effects of that one offence were not confined unto one: And if we inquire who, or how many those many are, the Apostle tells us, that they are all Men universally, that is, all the posterity of Adam. By this one offence, because they all sinned, therein they are all dead; that is, rendered obnoxious and liable unto death, as the punishment due unto that one offence. And hence also it appears, how vain it is to wrest those words of Ver. 12. In as much as all have sinned, unto any other sin, but the first sin in Adam; seeing it is given as the reason why death passed on them, it being here plainly affirmed, That they are dead, or that death passed on them by that one offence.

The efficacy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the free gift opposed here∣unto, is expressed, as that which abounded much more. Be∣sides the thing it self asserted, which is plain and evident, the Apostle seems to me to argue the equity of our Justifica∣tion by Grace, through the obedience of Christ, by com∣paring it with the condemnation that befel us by the sin and disobedience of Adam. For if it were just, meet, and equal that all Men should be made subject unto condemnation for the sin of Adam; it is much more so, that those who believe, should be justified by the obedience of Christ, through the grace and free donation of God. But wherein, in particular the gift by Grace, abounded unto many, above the efficacy of the fall to condemn, he declares afterwards. And, that whereby we are freed from condemnation, more eminently then we are made obnoxious unto it by the fall and sin of Adam, by that alone we are justified before God. But this is by the grace of God, and the gift by Grace, through Jesus Christ alone; which we plead for Ver. 16. Another difference between the comparates is expressed, or rather the instance is given in particular of the dissimilitude asserted in general before.

And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation; but the free gift is of many offences unto Justification.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By one that sinned, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by one sin, one offence, the one sin of that one Man. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render judgment. Most Interpreters do it by reatus, guilt, or crimen, which is derived from it. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judicium, is used in the Hebrew for guilt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jere. 26.11. The judgment of death is to this Man, this Man is guilty of death, hath deserved to die. First there∣fore there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sin, the fall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one Man that sinned; it was his actual sin alone. Thence fol∣lowed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reatus, guilt; this was common unto all. In and by that one sin, guilt came upon all. And the end here∣of, that which it rendered Men obnoxious unto, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, condemnation; guilt unto condemnation; and this guilt un∣to condemnation which came upon all, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one person, or sin. This is the order of things on the part of Adam, (1.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the one sin. (2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the guilt that there∣on insued unto all. (3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the condemnation which that guilt deserved. And their Antitheta or Opposites in the Second Adam, are (1.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the free donation of God. (2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gift of Grace it self, or the Righteousness of Christ. (3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justification of Life. But yet though the Apostle doth thus distinguish these things to illustrate his comparison and opposition, yet that which he intends by them all, is the Righteousness and Obe∣dience of Christ, as he declares Ver. 18, 19. This in the mat∣ter of our Justification, he (1.) calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with re∣spect unto the free gratuitous grant of it by Grace of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and (2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with respect unto us who receive it. A free gift it is unto us; and (3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with respect unto its effect of making us righteous.

Whereas therefore, by the sin of Adam imputed unto them, guilt came on all men unto condemnation, we must in∣quire wherein the free gift was otherwise. Not as by one that sinned, so was the gift. And it was so in two things: For (1.) Condemnation came upon all by one offence. But being under the guilt of that one offence, we contract the guilt of many more innumerable. Wherefore if the free gift had re∣spect only unto that one offence, and intended it self no fur∣ther, we could not be delivered; wherefore it is said to be of many offences, that is, of all our sins and trespasses what∣ever. (2.) Adam and all his posterity in him, were in a state of acceptation with God, and placed in a way of obtaining eternal life and blessedness, wherein God himself would have been their reward. In this estate by the entrance of sin, they lost the favor of God, and incurred the guilt of death or condemnation, for they are the same. But they lost not an immediate right and title unto life and blessedness. For this they had not, nor could have before the course of obe∣dience prescribed unto them was accomplished. That there∣fore, which came upon all by the one offence, was the loss of Gods favor in the approbation of their present state, and the judgment or guilt of death and condemnation. But an immediate right unto eternal life, by that one sin was not lost. The free gift is not so: For as by it we are freed, not only from one sin, but from all our sins, so also by it we have a right and title unto eternal life. For therein Grace reigns through Righteousness unto eternal life, Ver. 22.

The same truth is further explained and confirmed, Ver. 17. For if by one Mans offence death reigned by one, much more they which receive abundance of Grace, and of the gift of Righte∣ousness, shall reign in life by one Jesus Christ. The design of the Apostle having been sufficiently manifested in our obser∣vations on the former Verses, I shall from this only observe those things which more immediately concern our present

subject. And (1.) it is worth observation, with what variety of expressions the Apostle sets forth the Grace of God in the Justification of Believers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nothing is omitted that may any way express the freedom, sufficiency, and efficacy of Grace unto that end. And although these terms seem some of them to be coincident in their signification, and to be used by him promiscuously, yet do they every one include something that is peculiar, and all of them set forth the whole work of Grace. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to me, to be used in this Ar∣gument for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the foundation of a cause in tryal, the matter pleaded, whereon the person tried is to be acquitted and justified. And this is the Righteousness of Christ; of one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a free donation is exclusive of all de∣sert and conditions on our part, who do receive it. And it is that whereby we are freed from condemnation, and have a right unto the Justification of life. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the free grace and favor of God, which is the original or efficient cause of our Justification, as was declared Chap. 3.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath been explained before. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the abundance of grace, is added to secure Believers of the certainty of the effect. It is that whereunto nothing is wanting unto our Ju∣stification. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresseth the free grant of that Righteousness which is imputed unto us unto the Justi∣fication of life, afterwards called the obedience of Christ. Be Men as wise and learned as they please, it becomes us all to learn to think, and speak of those Divine Mysteries from this Blessed Apostle, who knew them better then we all, and besides, wrote by divine inspiration.

And it is marvellous unto me, how Men can break through the fence that he hath made about the grace of God, and obe∣dience of Christ in the work of our Justification before God, to introduce their our own Works of Obedience, and to find a place for them therein. But the design of Paul

and some Men in declaring this point of our Justification be∣fore God, seems to be very opposite and contrary. His whole discourse is concerning the Grace of God, the Death, Blood, and Obedience of Christ, as if he could never suffici∣ently satisfie himself in the setting out, and declaration of them, without the least mention of any works or duties of our own, or the least intimation of any use that they are of herein. But all their pleas are for their own works and duties; and they have invented as many terms to set them out by, as, the Holy Ghost hath used for the expression and declara∣tion of the Grace of God. Instead of the words of Wisdom before mentioned, which the Holy Ghost hath taught, where∣with he fills up his discourse, theirs are filled with conditions, preparatory dispositions, merits, causes, and I know not what trappings for our own works. For my part I shall chuse rather to learn of him, and accommodate my conceptions and ex∣pressions of Gospel Mysteries, and of this, in especial, con∣cerning our Justification, unto his who cannot deceive me; than trust to any other conduct, how specious soever its pre∣tences may be.

2. It is plain in this Verse, that no more is required of any one unto Justification, but that he receive the abundance of Grace, and the gift of Righteousness. For this is the de∣scription that the Apostle gives of those that are justified, as unto any thing that on their part is required. And as this excludes all Works of Righteousness which we do; for by none of them do we receive the abundance of Grace, and the gift of Righteousness; so it doth also the imputation of Faith it self unto our Justification, as it is an act and duty of our own: For Faith is that whereby we receive the gift of Righ∣teousness, by which we are justified. For it will not be de∣nied, but that we are justified by the gift of Righteousness, or the Righteousness which is given unto us; for by it have we right and title unto life. But our Faith is not this gift,

for that which receiveth, and that which is received, are not the same.

3. Where there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abounding grace, superabounding grace, exerted in our Justifi∣cation, no more is required thereunto. For how can it be said to abound, yea, to superabound, not only to the freeing of us from condemnation; but the giving of us a title unto life, if in any thing it is to be supplied, and eeked out by works and duties of our own. The things intended do fill up these expressions, although to some they are but an empty noise.

4. There is a gift of Righteousness required unto our Justi∣fication, which all must receive, who are to be justified. And all are justified who do receive it; for they that receive it shall reign in life by Jesus Christ. And hence it follows, (1.) That the Righteousness whereby we are justified be∣fore God, can be nothing of our own, nothing inherent in us, nothing performed by us. For it is that which is freely given us, and this donation is by imputation: Blessed is the Man unto whom the Lord imputeth Righteousness, Chap. 4.6. And by Faith we receive what is so given and imputed, and otherwise we contribute nothing unto our participation of it. This it is to be justified in the sense of the Apostle, (2.) It is such a Righteousness as gives right and title unto eter∣nal life. For they that receive it, shall reign in life. Where∣fore it cannot consist in the pardon of sin alone. For (1.) the pardon of sin can in no tolerable sense be called the gift of Righteousness. Pardon of sin is one thing, and Righ∣teousness another. (2.) Pardon of sin doth not give right and title unto eternal life. It is true, he whose sins are par∣doned shall inherit eternal life; but not meerly by vertue of that pardon, but through the imputation of Righteous∣ness which doth inseparably accompany it, and is the ground of it.

The description which is here given of our Justification by Grace, in opposition unto the condemnation, that we were made liable unto by the sin of Adam, and in exaltation above it, as to the efficacy of Grace above that of the first sin, in that thereby not one but all sins are forgiven, and not only so, but a right unto life eternal is communicated unto us, is this, That we receive the Grace of God, and the gift of Righteousness, which gives us a right unto life by Jesus Christ. But this is to be justified by the Imputation of the Righte∣ousness of Christ received by Faith alone.

The conclusion of what hath been evinced in the manage∣ment of the comparison insisted on is fully expressed and fur∣ther confirmed Ver. 18, 19.

Ver. 18. Therefore as by the offence of one judgment came upon all Men unto condemnation, even so by the Righteousness of one, the free gift came upon all Men unto the Justification of life. So we read the words. By the offence of one; the Greek Copies vary here. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom Beza followeth, and our Translation in the Margin; by one offence; most by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the offence of one; and so afterwards as unto Righteousness; but both are unto the same purpose. For the one offence intended, is the offence of one, that is, of Adam: And the one Righteousness is the Righteousness of one, Jesus Christ.

The Introduction of this Assertion by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the note of a Syllogistical inference, declares what is here asserted to be the substance of the truth pleaded for. And the comparison is continued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these things have themselves after the same manner.

That which is affirmed on the one side, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by the sin or fall of one, on all Men unto condemnation, that is, Judgment, say we, re∣peating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the foregoing Verse. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is guilt, and that only. By the sin of one, all Men became

guilty, and were made obnoxious unto condemnation. The guilt of it is imputed unto all Men. For no otherwise can it come upon them unto condemnation, no otherwise can they be rendered obnoxious unto death and judgment on the ac∣count thereof. For we have evinced that by death and con∣demnation in this disputation of the Apostle, the whole punishment due unto sin, is intended. This therefore is plain and evident on that hand.

In answer hereunto, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of one as to the causality of Justification, is opposed unto the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the other, as unto its causality unto, or of condemnation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By the Righteousness of one. That is, the Righteousness that is pleadable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto Justification. For that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Righteousness pleaded for Justification. By this, say our Translators, the free gift came upon all; repeating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the foregoing Verse, as they had done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before on the other hand. The Syriack Translation renders the words without the aid of any supplement: Therefore as by the sin of one, condemnation was unto all men, so by the Righ∣teousness of one, Justification unto life shall be unto all Men. And the sense of the words is so made plain without the supply of any other word into the Text. But whereas in the original the words are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so in the later clause, some∣what from his own foregoing words, is to be supplied to an∣swer the intention of the Apostle. And this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratiosa donatio, the free grant of Righteousness; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the free gift of Righteousness unto Justification. The Righteousness of one Christ Jesus, is freely granted unto all Believers, to the Justification of life. For the all Men here mentioned are described by, and limited unto them that receive the abundance of Grace, and the gift of Righteousness by Christ, Ver. 17.

Some vainly pretend from hence a general grant of righte∣ousness and life unto all men, whereof the greatest part are never made partakers; then which nothing can be more op∣posite nor contradictory unto the Apostles design. Men are not made guilty of condemnation from the Sin of Adam, by such a Divine constitution, as that they may, or on some conditions may not be obnoxious thereunto, Every one so soon as he actually exists, and by vertue thereof is a descen∣dant from the first Adam, is actually in his own person liable thereunto, and the wrath of God abideth on him. And no more are intended on the other side, but those only who by their relation through Faith unto the Lord Christ the second Adam, are actually interessed in the Justification of life. Nei∣ther is the controversie about the universality of Redemption by the Death of Christ herein concerned. For those by whom it is asserted, do not affirm that it is thence necessary that the free gift unto the Justification of life, should come on all, for that they know it doth not do. And of a provi∣sion of Righteousness and life for men in case they do believe, although it be true, yet nothing is spoken in this place. Only the certain Justificatin of them that believe, and the way of it is declared. Nor will the Analogy of the Comparison here insisted on, admit of any such interpreta∣tion. For the all on the one hand, are all and only those who derive their being from Adam by natural propagation. If any man might be supposed not to do so, he would not be concerned in his Sin or Fall. And so really it was with the man Christ Jesus. And those on the other hand, are only those who derive a spiritual life from Christ. Suppose a man not to do so, and he is no way interessed in the Righteousness of the one unto the Justification of life. Our Argument from the words is this; As the Sin of one that came on all unto con∣demnation, was the Sin of the first Adam imputed unto them, so the Righteousness of the one unto the Justification of life that

comes on all Believers, is the Righteousness of Christ imputed unto them. And what can be more clearly affirmed or more evidently confirmed than this is by the Apostle, I know not. Yet is it more plainly expressed, v. 19.

For as by one mans Disobedience many were made Sinners; so by the Obedience of one shall many be made Righteous.

This is well explained by Cyrillus Alexandrinus in Joan. Lib. 11. Cap. 25. Quemadmodum praevaricatione primi homi∣nis ut in primitiis generis nostri, morti addicti fuimus; eodem modo per obedientiam & justitiam Christi, in quantum seipsum legi subjecit, quamvis legis author esset, benedictio & vivificatio quae per spiritum est, ad totam nostram penetravit naturam. And by Leo. Epist. 12. ad Juvenalem. Ʋt autem reparet om∣nium vitam, recepit omnium causam; ut sicut per unius reatum omnes facti fuerunt peccatores, ita per unius innocentiam omnes fierent innocentes; inde in homines manaret justitia, ubi est humana suscepta natura.

That which he before called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he now ex∣presseth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Disobedience and Obedience. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Adam or his Disobedience was his actual transgres∣sion of the Law of God. Hereby, saith the Apostle, many were made Sinners. Sinners in such a sense as to be obnoxious unto Death and Condemnation. For liable unto Death they could not be made, unless they were first made Sinners or guilty. And this they could not be, but that they are esteemed to have sinned in him, whereon the guilt of his Sin was impu∣ted unto them. This therefore he affirms, namely that the actual sin of Adam was so the sin of all men, as that they were made sinners thereby, obnoxious unto Death and Condemnation.

That which he opposeth hereunto, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Obedience of one, that is, of Jesus Christ. And this was the Actual Obedience that he yielded unto the whole Law of God. For as the Disobedience of Adam was his actual Transgression of the whole Law; so the Obedience of Christ was his actual

accomplishment or fulfilling of the whole Law. This the An∣tithesis doth require.

Hereby many are made Righteous. How? By the Imputation of that Obedience unto them. For so and no otherwise, are men made Sinners by the Imputation of the Disobedience of Adam. And this is that which gives us a right and title unto eternal life; as the Apostle declares, vers. 21. That as Sin reigned unto death; so might Grace reign through Righteous∣ness unto eternal life. This Righteousness is no other but the Obedience of one, that is, of Christ, as it is called, vers. 18. And it is said to come upon us, that is, to be imputed unto us; For blessed is the man unto whom God imputeth Righteousness. And hereby we have not only deliverance from that Death and Condemnation whereunto we were liable by the Sin of Adam, but the Pardon of many Offences, that is, of all our Personal Sins, and a right unto life eternal through the Grace of God; for we are justified freely by his Grace through the Redemption that is in Christ Jesus.

And these things are thus plainly and fully delivered by the Apostle, unto whose sense and expressions also (so far as may be) it is our Duty to accommodate ours. What is offered in opposition hereunto, is so made up of Exceptions and Evasions, perplexed Disputes, and leadeth us so far off from the plain words of the Scripture, that the Conscience of a convinced Sinner knows not what to fix upon to give it rest and saisfaction, nor what it is that is to be believed unto Justification.

Piscator in his Scholia on this Chapter and elsewhere, in∣sisteth much on a specious Argument against the Imputation of the Obedience of Christ unto our Justification. But it pro∣ceedeth evidently on an open mistake and false supposition, as well as it is contradictory unto the plain words of the Text. It is true which he observes and proves, that our Redemp∣tion, Reconciliation, Pardon of Sin, and Justifiation are

often ascribed unto the Death and Blood of Christ in a signal manner. The reasons of it have partly been intimated before, and a further account of them, shall be given immediately. But it doth not thence follow, that the Obedience of his life wherein he fulfilled the whole Law, being made under it for us, is excluded from any causality therein, or is not imputed unto us. But in opposition thereunto he thus argueth.

Si obedientia vitae Christi nobis ad justitiam imputaretur, non fuit opus Christum pro nobis mori; mori enim necesse fuit pro nobis injustis, 1 Pet. 3.18. Quod si ergo justi effecti sumus per vitam illius, causa nulla relicta fuit cur pro nobis moreretur; quia justitia Dei non patitur ut puniat justos. At punivit nos in Christo, seu quod idem valet punivit Christum pro nobis, & loco nostri, posteaquam ille sancte vixisset, ut certum est è Scriptura. Ergo non sumus justi effecti per sanctam vitam Christi. Item, Christus mortuus est ut justitiam illam Dei nobis acquireret. 2 Cor. 5.21. Non igitur illam acquisiverat ante mortem.

But this whole Argument, I say, proceeds upon an evi∣dent mistake. For it supposeth such an order of things, as that the Obedience of Christ or his Righteousness in fulfilling the Law, is first imputed unto us, and then the Righteousness of his death is afterwards to take place, or to be imputed unto us, which on that supposition he says would be of no use. But no such order or Divine constitution is pleaded or pre∣tended in our Justification. It is true, the life of Christ, and his Obedience unto the Law did precede his Sufferings, and undergoing the curse thereof; neither could it otherwise be. For this order of these things between themselves was made necessary from the Law of Nature; But it doth not thence follow that it must be observed in the Imputation or Appli∣cation of them unto us. For this is an effect of Soveraign Wisdom and Grace, not respecting the natural order of Christs Obedience and Suffering, but the moral order of the things

whereunto they are appointed. And although we need not assert, nor do I so do, different acts of the Imputation of the Obedience of Christ unto the Justification of life, or a right and title unto life eternal, and of the suffering of Christ un∣to the pardon of our Sins and freedom from condemnation; but by both we have both according unto the Ordinance of God, that Christ may be all in all; Yet as unto the effects themselves, in the Method of Gods bringing Sinners unto the Justification of life, the application of the Death of Christ unto them unto the pardon of Sin and freedom from Condemnation, is in order of Nature, and in the exercise of Faith, antecedent unto the application of his Obedience unto us, for a right and title unto life eternal.

The state of the person to be justified, is a state of Sin and wrath, wherein he is liable unto Death and Condemnation. This is that which a convinced Sinner is sensible of, and which alone in the first place he seeks for deliverance from. What shall we do to be saved? This in the first place is presented unto him in the Doctrine and Promise of the Gospel, which is the Rule and Instrument of its application. And this is the death of Christ. Without this no actual Righteousness imputed unto him, not the Obedience of Christ himself, will give him relief. For he is sensible that he hath sinned, and thereby come short of the glory of God, and under the Sentence condemnatory of the Law. Until he receives a de∣liverance from hence, it to no purpose to propose that unto him which should give him right unto life eternal. But up∣on a supposition hereof, he is no less concern'd in what shall yet further give him title thereunto, that he may reign in life through Righteousness. Herein I say in its order, Con∣science is no less concern'd than in deliverance from Con∣demnation. And this order is expressed in the declaration of the Fruit and Effects of the Mediation of Christ. Dan. 9.24. To make reconciliation for iniquity, and to bring in everlast∣ing

Righteousness. Neither is there any force in the Objection against it, that actually the Obedience of Christ did precede his Suffering. For the Method of their application is not pre∣scribed thereby; And the state of Sinners to be justified, with the nature of their Justification requires it should be other∣wise, as God also hath ordained. But because the Obedience and Sufferings of Christ, were concomitant from first to last, both equally belonging unto his state of Exinanition, and cannot in any act or instance be separated, but only in no∣tion or imagination, seeing he suffered in all his Obedience, and obeyed in all his Suffering, Heb. 5.8. And neither part of our Justification, in freedom from Condemnation, and right unto life eternal, can be supposed to be or exist without the other according unto the Ordinance and constitution of God, the whole effect is jointly to be ascribed unto the whole Mediation of Christ, so far as he acted towards God in our behalf, wherein he fulfilled the whole Law both as to the penalty exacted of Sinners, and the Righteousness it re∣quires unto life as an eternl reward. And there are many reasons why our Justification is in the Scripture by the way of Eminency ascribed unto the death and blood-shedding of Christ.

For, (1.) The Grace and Love of God, the principal effi∣cient cause of our Justification, are therein made most emi∣nent and conspicuous. For this is most frequently in the Scripture proposed unto us as the highest instance, and unde∣niable demonstration of Divine Love and Grace. And this is that which principally we are to consider in our Justifi∣cation, the glory of them being the end of God therein. He made us accepted in the Beloved to the praise of the glory of his Grace, Ephes. 1.6. Wherefore this being the fountain, spring and sole cause, both of the Obedience of Christ, and of the Imputation thereof unto us, with the pardon of Sin and Righteousness thereby, it is every where in the Scripture

proposed as the prime object of our Faith in our Justification, and opposed directly unto all our own Works whatever. The whole of Gods design herein, is, that Grace may reign through Righteousness unto eternal life. Whereas therefore this is made most evident and conspicuous in the Death of Christ, our Justification is in a peculiar manner assigned thereunto.

2. The love of Christ himself and his Grace are peculiarly exalted in our Justification; that all men may honour the Son, even as they honour the Father. Frequently are they expressed unto this purpose, 2 Cor. 8.9. Gal. 2.20. Phil. 3.6, 7. Rev. 1.5, 6. And those also are most eminently exalted in his death, so as that all the effects and fruits of them are ascribed there∣unto in a peculiar manner. As nothing is more ordinary than, among many things that concur to the same effect, to ascribe it unto that which is most eminent among them, especially if it cannot be conceived as separated from the rest.

3. This is the clearest Testimony, that what the Lord Christ did and suffered was for us, and not for himself. For without the consideration hereof, all the Obedience which he yielded unto the Law, might be looked on as due only on his own account, and himself to have been such a Saviour as the Socinians imagine, who should do all with us from God, and nothing with God for us. But the suffering of the curse of the Law by him who was not only an innocent man, but also the Son of God, openly testifies that what he did and suffered was for us, and not for himself. It is no wonder therefore if our Faith as unto Justification be in the first place, and principally directed unto his Death and Blood∣shedding.

4. All the Obedience of Christ had still respect unto the Sa∣crifice of himself, which was to ensue, wherein it received its accomplishment, and whereon its efficacy unto our Justi∣fication did depend. For as no Imputation of actual Obe∣dience would justifie Sinners from the condemnation that

was passed on them for the Sin of Adam; so although the Obedience of Christ was not a meer preparation or quali∣fication of his person for his Suffering; yet its efficacy unto our Justification did depend on his Suffering that was to en∣sue, when his Soul was made an offering for Sin.

5. As was before observed, Reconciliation and the Pardon of Sin through the Blood of Christ, do directly in the first place respect our relief from the state and condition where∣into we were cast by the Sin of Adam, in the loss of the fa∣vour of God, and liableness unto Death; this therefore is that which principally and in the first place a lost convinced Sinner, such as Christ calls unto himself, doth look after. And therefore Justification is eminently and frequently proposed as the effect of the Bloodshedding and Death of Christ, which are the direct cause of our Reconciliation and Pardon of Sin. But yet from none of these considerations, doth it follow that the Obedience of the one man Christ Jesus is not imputed unto us, whereby Grace might reign through Righteousness unto eternal life.

The same Truth is fully asserted and confirmed Chap. 8. v. 1, 2, 3, 4. But this place hath been of late so explained and so vin∣dicated by another in his learned and Judicious Exposition of it, (namely Dr. Jacombe) as that nothing remains of weight to be added unto what hath been pleaded and argued by him, Part. 1. vers. 4. pag. 587. and onwards. And indeed the answers which he subjoyns (to the Arguments whereby he confirms the Truth) to the most usual and important ob∣jections against the Imputation of the Righteousness of Christ, are sufficient to give just Satisfaction unto the minds of unprejudiced, unengaged persons. I shall therefore pass over this Testimony, as that which hath been so lately pleaded and vindicated; and not press the same things, it may be (as is not unusual) unto their disadvantage.

Chap. 10. Vers. 3, 4.

For they (the Jews who had a zeal for God, but not accord∣ing to knowledg) being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God. For Christ is the end of the Law for Righteousness unto every one that be∣lieveth.

What is here determined, the Apostle enters upon the Pro∣position and declaration of, Chap. 9. vers. 30. And because what he had to propose was somewhat strange, and unsuited unto the common apprehensions of men, he introduceth it with that prefatory Interrogation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which he useth on the like occasions, Chap. 3.5. Chap. 6.1. Chap. 7.7. Chap. 9.14. What shall we then say? that is, is there in this matter unrigh∣teousness with God? as vers. 14. or what shall we say unto these things, or this is that which is to be said herein? That which hereon he asserts is, that the Gentiles which followed not after Righteousness have attained unto Righteousness, even the Righteousness which is of Faith; But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness, that is, unto Righteousness it self before God.

Nothing seems to be more contrary unto reason, than what is here made manifest by the event. The Gentiles who lived in Sin and Pleasures, not once endeavouring to attain unto any Righteousness before God, yet attained unto it up∣on the Preaching of the Gospel. Israel on the other hand, which followed after Righteousness, diligently in all the Works of the Law and Duties of Obedience unto God thereby, came short of it, attained not unto it. All Preparations, all Dispo∣sitions, all merit as unto Righteousness and Justification are

excluded from the Gentiles. For in all of them there is more or less a following after Righteousness which is denied of them all. Only by Faith in him who justifieth the ungodly, they attain Righteousness, or they attained the Righteousness of Faith. For to attain Righteousness by Faith, and to attain the Righteousness which is of Faith, are the same. Wherefore all things that are comprized any way in following after Righ∣teousness, such as are all our Duties and Works, are excluded from any influence into our Justification. And this is expressed to declare the Sovereignty and freedom of the Grace of God herein; Namely that we are justified freely by his Grace, and that on our part all boasting is excluded. Let men pretend what they will, and dispute what they please, those who at∣tain unto Righteousness and Justification before God, when they follow not after Righteousness, they do it by the gra∣tuitous Imputation of the Righteousness of another unto them.

It may be it will be said; it is true in the time of their Hea∣thenism they did not at all follow after Righteousness, but when the Truth of the Gospel was revealed unto them, then they followed after Righteousness and did attain it. But (1.) This is directly to contradict the Apostle in that it says, that they attain'd not Righteousness, but only as they followed after Righteousness, whereas he affirms the direct contrary. (2.) It takes away the distinction which he puts between them and Israel; namely, that the one followed after Righteousness, and the other did not. (3.) To follow after Righteousness in this place, is to follow after a Righteousness of our own; To establish their own Righteousness, Chap. 10.3. But this is so far from being a means of attaining Righteousness, as that it is the most effectual obstruction thereof.

If therefore those who have no Righteousness of their own, who are so far from it, that they never endeavoured to attain it, do yet by Faith receive that Righteousness wherewith they

justified before God, they do so by the Imputation of the Righteousness of Christ unto them, or let some other way be assigned.

In the other side of the instance concerning Israel some must hear whether they will or not, that wherewith they are not pleased.

Three things are expressed of them; 1. Their Attempt. 2. Their Success. 3. The Reason of it.

Their Attempt or Endeavour was in this, that they followed after the Law of Righteousness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word whereby their endeavour is expressed, signifies that which is earnest, dili∣gent and sincere. By it doth the Apostle declare what his was, and what ours ought to be in the Duties and Exercise of Gospel Obedience, Phil. 3.12. They were not indiligent in this matter, but instantly served God day and night. Nor were they Hypocritical; for the Apostle bears them record in this matter, that they had a zeal of God, Chap. 10.2. And that which they thus endeavoured after was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Law of Righteousness. That Law which prescribed a perfect personal Righteousness before God; the things which if a man do them, he shall live in them, Chap. 10.5. Wherefore the Apostle hath no other respect unto the Ceremonial Law in this place, but only as it was branched out from the Moral Law by the Will of God, and as the Obedience unto it belonged thereunto. When he speaks of it separately he calls it the Law of Commandments contained in Ordinances, but it is no where called the Law of Righteousness, the Law whose Righ∣teousness is fulfilled in us, Chap. 8.4. wherefore their following after this Law of Righteousness, was their diligence in the performance of all Duties of Obedience, according unto the Directions and Precepts of the Moral Law.

2. The issue of this attempt is, that they attained not unto the Law of Righteousness; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, they attained not unto a Righteousness before God hereby.

Though this was the end of the Law namely a Righteousness before God, wherein a man might live, yet could they ne∣ver attain it.

3. An account is given of the Reason of their failing, in attaining that which they so earnestly endeavoured after. And this was in a double mistake that they were under; first, in the means of attaining it; secondly, in the righteousness it self, that was to be sought after. The first is declared Ver. 32. Because not by Faith, but as it were by the works of the Law. Faith and Works are the two only ways whereby Righteous∣ness may be attained, and they are opposite and inconsistent; so that none doth or can seek after Righteousness by them both. They will not be mixed and made one intire means of attaining Righteousness. They are opposed as Grace and Works; what is of the one, is not of the other, Rom. 11.6. Every composition of them in this matter, is, Male sartae gratia▪ nequicquam coit & rescinditur. And the reason is, because the Righteousness which Faith seeks after, or which is attainable by Faith, is that which is given to us, imputed unto us, which Faith doth only receive. It receives the a∣bundance of Grace, and the gift of Righteousness. But that which is attainable by Works, is our own, inherent in us, wrought out by us, and not imputed unto us: For it is no∣thing but those works themselves, with respect unto the Law of God.

And if Righteousness before God, be to be obtained a∣lone by Faith, and that in contradistinction unto all Works, which if a Man do them according unto the Law, he shall even live in them, then is it by Faith alone that we are justified before God, or nothing else, on our part, is required thereunto. And of what nature this Righteousness must be, is evident.

Again, if Faith and Works are opposed as contrary and inconsistent, when considered as the means of attaining Righ∣teousness

or Justification before God, as plainly they are, then is it impossible we should be justified before God by them in the same sense way and manner. Wherefore when the Apostle James affirms, That a Man is justified by Works, and not by Faith only, he cannot intend our Justification before God, where it is impossible they should both concur. For not only are they declared inconsistent by the Apostle in this place, but it would introduce several sorts of Righ∣teousness unto Justification, that are inconsistent and de∣structive of each other. This was the first mistake of the Jews, whence this miscarriage insued; they sought not after Righteousness by Faith, but as it were by the Works of the Law.

Their second mistake was as unto the Righteousness it self, whereon a Man might be justified before God. For this they judged was to be their own Righteousness. Chap. 10.3. Their own Personal Righteousness consisting in their own Duties of Obedience, they looked on as the only Righteousness, whereon they might be justified before God. This therefore they went about to establish as the Pharisees did. Luke 18.11, 12. And this mistake, with their design thereon, to establish their own Righteousness, was the principal cause that made them reject the Righteousness of God, as it is with many at this day.

What ever is done in us, or performed by us, as obedience unto God, is our own Righteousness. Though it be done in Faith, and by the aids of Gods Grace; yet is it subjectively ours, and so far as it is a Righteousness, it is our own. But all Righteousness which is our own whatever, is so far divers from the Righteousness, by which we are to be justified be∣fore God, as that the most earnest endeavor to establish it, that is, to render it such, as by which we may be justified, is an effectual means to cause us to refuse a submission unto, and an acceptance of that, whereby alone we may be so.

This ruined the Jews, and will be the ruine of all that shall follow their example in seeking after Justification; yet is it not easie for Men to take any other way, or to be taken off from this. So the Apostle intimates in that expression, They submitted not themselves unto the Righteousness of God. This Righteousness of God is of that nature, that the proud mind of Man is altogether unwilling to bow and submit it self unto; yet can it no otherwise be attained, but by such a submission or subjection of mind, as contains in it a total Re∣nuntiation of any Righteousness of our Men. And those who reproach others for affirming, That Men indeavoring after Morality or Moral Righteousness, and resting therein, are in no good way for the participation of the Grace of God by Jesus Christ, do expresly deride the Doctrine of the Apostle, that is, of the Holy Ghost himself.

Wherefore, the plain design of the Apostle is to declare, that not only Faith, and the Righteousness of it, and a Righ∣teousness of our own by Works are inconsistent, that is, as unto our Justification before God; but also that the inter∣mixture of our own Works, in seeking after Righteousness, as the means thereof doth wholly divert us from the accept∣ance of, or submission unto the Righteousness of God. For the Righteousness which is of Faith, is not our own, it is the Righteousness of God, that which he imputes unto us. But the Righteousness of Works is our own, that which is wrought in us, and by us. And as Works have no aptitude nor meet∣ness in themselves to attain or receive a Righteousness, which because it is not our own is imputed unto us, but are repug∣nant unto it, as that which will cast them down from their legal dignity of being our Righteousness: So Faith hath no aptitude nor meetness in it self, to be an Inherent Righteous∣ness, or so to be esteemed, or as such to be imputed un∣to us, seeing its principal faculty and efficacy consists in fixing all the trust, confidence, and expectation of

the Soul, for Righteousness and acceptation with God, upon another.

Here was the ruine of those Jews; they judged it a better, a more probable, yea, a more righteous and holy way for them, constantly to indeavor after a Righteousness of their own by duties of obedience unto the Law of God, then to imagine that they could come to acceptance with God by Faith in another. For tell them, and such as they, what you please, if they have not a Righteousness of their own, that they can set upon its legs, and make to stand before God, the Law will not have its accomplishment, and so will condemn them.

To demolish this last fort of unbelief, the Apostle grants that the Law must have its end, and be compleatly fulfilled, or there is no appearing for us as righteous before God; and withal shews them how this is done, and where alone it is to be sought after. For Christ (saith he) is the end of the Law for Righteousness to every one that believeth, Ver. 4. We need not trouble our selves to inquire in what various sense Christ may be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end, the complement, the perfection of the Law. The Apostle sufficiently deter∣mineth his intention, in affirming not absolutely that he is the end of the Law, but he is so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Righteous∣ness unto every one that believeth. The matter in question, Is a Righteousness unto Justification before God. And this is ac∣knowledged to be the Righteousness which the Law re∣quires. God looks for no Righteousness from us, but what is prescribed in the Law. The Law is nothing but the Rule of Righteousness; Gods prescription of a Righteousness, and all the Duties of it unto us. That we should be righte∣ous herewith before God, was the first original end of the Law. Its other ends at present of the conviction of sin, and judging or condemning for it, were accidental unto its pri∣mitive constitution. This Righteousness, which the Law

requires, which is all and only that Righteousness which God requires of us, the accomplishment of this end of the Law, the Jews sought after by their own personal perform∣ance of the Works and Duties of it. But hereby in the ut∣most of their endeavors they could never fulfil this Righte∣ousness, nor attain this end of the Law, which yet if Men do not, they must perish for ever.

Wherefore the Apostle declares, That all this is done an∣other way; that the Righteousness of the Law is fulfilled, and its end, as unto a Righteousness before God, attained, and that is in and by Christ. For what the Law required, that he accomplished which is accounted unto every one that believes.

Herein the Apostle issueth the whole disquisition about a Righteousness wherewith we may be justified before God, and in particular, how satisfaction is given unto the demands of the Law. That which we could not do, that which the Law could not effect in us, in that it was weak through the flesh, that which we could not attain by the Works and Duties of it, that Christ hath done for us, and so is the end of the Law, for Righteousness unto every one that be∣lieveth.

The Law demandeth a Righteousness of us; the accom∣plishment of this Righteousness is the end which it aims at, and which is necessary unto our Justification before God. This is not to be attained by any works of our own, by any Righteousness of our own. But the Lord Christ is this for us, and unto us; which, how he is or can be but by the Im∣putation of his Obedience and Righteousness in the accom∣plishment of the Law, I cannot understand; I am sure the Apostle doth not declare.

The Way whereby we attain unto this End of the Law, which we cannot do by our utmost endeavors to establish our own Righteousness, is by Faith alone, for Christ is the

end of the Law for Righteousness unto every one that be∣lieveth. To mix any thing with Faith herein, as it is repug∣nant unto the nature of Faith and Works, with respect unto their aptitude and meetness, for the attaining of a Righ∣teousness, so it is as directly contradictory unto the ex∣press design and words of the Apostle, as any thing that can be invented.

Let Men please themselves with their distinctions which I understand not (and yet perhaps should be ashamed to say so, but that I am perswaded they understand them not them∣selves, by whom they are used) or with cavils, objections, feigned consequences, which I value not: Here I shall for ever desire to fix my Soul, and herein to acquiesce; namely, That Christ is the end of the Law for Righteousness, to every one that doth believe. And I do suppose, that all they who un∣derstand aright what it is that the Law of God doth require of them, how needful it is that it be complied withal, and that the end of it be accomplished, with the utter insuffici∣ency of their own endeavors unto those ends, will, at least, when the time of disputing is over, betake themselves unto the same refuge and rest.

The next place I shall consider in the Epistle of this Apo∣stle is

1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctificati∣on, and Redemption.

The design of the Apostle in these words is to manifest, that whatever is wanting unto us on any account that we may please God, live unto him, and come to the injoyment of him, that we have in and by Jesus Christ: And this on the part of God from meer, free, and sovereign Grace, as Ver. 26, 27, 28, 29. do declare. And we have all these things

by vertue of our insition or implantation in him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from of, or by him. He by his Grace is the principal efficient cause hereof. And the effect is, that we in Christ Jesus; that is ingrafted in him, or united unto him, as Members of his Mystical Body, which is the constant sense of that expres∣sion in the Scripture. And the benefits which we receive hereby are enumerated in the following words. But first the way whereby we are made partakers of them, or they are communicated unto us, is declared; who of God is made unto us. It is so ordained of God, that he himself shall be made or become all this unto us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, denotes the efficient cause, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did before. But how is Christ thus made unto us of God, or what act of God is it that is intended thereby. Socinus says it is a General act of the providence of God, whence it is come to pass, or is so faln out, that one way or other the Lord Christ should be said to be all this unto us. But it is an especial Ordinance and Instituti∣on of Gods sovereign Grace and Wisdom, designing Christ to be all this unto us, and for us, with actual Imputation thereon, and nothing else, that is intended. Whatever in∣terest therefore we have in Christ, and what ever benefit we have by him, it all depends on the sovereign Grace and constitution of God, and not on any thing in our selves. Whereas then we have no Righteousness of our own, he is ap∣pointed of God to be our Righteousness, and is made so un∣to us; which can be no otherwise, but that his Righteousness is made ours. For he is made it unto us (as he is likewise the other things mentioned) so as that all boasting, that is in our selves, should be utterly excluded, and that he that glorieth, should glory in the Lord, Ver. 29, 31. Now there is such a Righteousness, or such a way of being righteous whereon we may have somewhat to Glory, Rom▪ 4.2. And which doth not exclude boasting, Chap. 3.27. And this cannot possibly be but when our Righteousness is inherent in us. For that

however it may be procured, or purchased, or wrought in us, is yet our own, so far as any thing can be our own, whilest we are Creatures. This kind of Righteousness therefore is here excluded. And the Lord Christ being so made Righteous∣ness unto us of God, as that all boasting and glorying on our part, or in our selves, may be excluded, yea, being made so, for this very end, that so it should be, it can be no other∣wise, but by the Imputation of his Righteousness unto us. For thereby is the Grace of God, the honor of his Person and Mediation exalted, and all occasion of glorying in our selves utterly prescinded. We desire no more from this testimony, but that whereas we are in our selves destitute of all Righteousness in the sight of God, Christ is by a gracious act of Divine Imputation made of God Righteousness unto us, in such a way, as that all our glorying ought to be in the Grace of God, and the Righteousness of Christ himself. Bellarmine attempts three Answers unto this Testimony, the two first whereof are coincident; and in the third, being on the rack of Light and Truth, he confesseth and grants all that we plead for. (1.) He says, That Christ is said to be our Righ∣teousness, because he is the efficient cause of it, as God is said to be our strength; and so there is in the words a Metonymy of the effect for the cause. And I say it is true, That the Lord Christ, by his Spirit, is the efficient cause of our Personal, Inherent Righteousness. By his Grace it is effected and wrought in us; he renews our natures into the Image of God, and with∣out him we can do nothing: So that our habitual and actual Rightousness is from him. But this Personal Righteousness is our Sanctification and nothing else. And although the same internal habit of Inherent Grace, with operations suitable thereunto, be sometimes called our Sanctification, and some∣times our Righteousness, with respect unto those operations; yet is it never distinguished into our Sanctification, and our Righteousness. But his being made Righteousness unto us in

this place, is absolutely distinct from his being made Sancti∣fication unto us, which is that Inherent Righteousness which is wrought in us by the Spirit and Grace of Christ. And his working Personal Righteousness in us, which is our Sancti∣fication, and the Imputation of his Righteousness unto us, whereby we are made righteous before God, are not only consistent, but the one of them cannot be without the other.

2. He pleads, That Christ is said to be made Righteousness unto us, as he is made Redemption. Now he is our Redempti∣on, because he hath redeemed us. So is he said to be made Righ∣teousness unto us, because by him we become righteous; or as an∣other speaks, Because by him alone we are justified. This is the same plea with the former, namely, that there is a metonymy of the effect for the cause in all these expressions; yet what cause they intend it to be, who expound the words By him alone we are justified, I do not understand. But Bellarmine is approaching yet nearer the Truth, for as Christ is said to be made of God, Redemption unto us, because by his Blood we are redeemed, or freed from Sin, Death, and Hell, by the ran∣some he paid for us, or have redemption through his Blood, even the forgiveness of sins: So he is said to be made Righ∣teousness unto us, because through his Righteousness granted unto us of God (as Gods making him to be Righteousness unto us, and our becoming the Righteousness of God in him; and the Imputation of his Righteousness unto us, that we may be righteous before God, are the same) we are justified.

His third answer, as was before observed, grants the whole of what we plead. For it is the same which he gives unto Jere. 23.6. which place he conjoyns with this, as of the same sense and importance, giving up his whole cause in satisfaction unto them, in the words before transcribed. Lib. 2. cap. 10.

Socinus Prefaceth his Answer unto this Testimony with an Admiration, That any should make use of it, or plead it in this cause, it is so impertinent unto the purpose. And indeed, a pretended contempt of the Arguments of his Adversaries is, the Principle Artifice he makes use of in all his Replies and Evasions; wherein I am sorry to see that he is followed by most of them, who together with him, do oppose the Imputation of the Righteousness of Christ. And so of late the use of this Testimony which reduced Bellarmine to so great a strait, is admired at, on the only ground and reason wherewith it is opposed by Socinus. Yet are his exceptions unto it such, as that I cannot also but a little on the other hand wonder, that any learned Man should be troubled with them, or seduced by them. For he only pleads, That if Christ be said to be made Righteousness unto us, because his Righteousness is imputed unto us; then is he said to be made Wisdom unto us, because his Wisdom is so imputed, and so of his Sanctification which none will allow; yea, he must be redeemed for us, and his Redemption be imputed unto us. But there is nothing of force, nor truth in this pretence. For it is built only on this Supposition, That Christ must be made unto us of God, all these things, in the same way and manner; whereas they are of such different natures, that it is utterly impossible he should so be. For instance, he is made Sancti∣fication unto us, in that by his Spirit and Grace we are freely sanctified. But he cannot be said to be made Redempti∣on unto us, in that by his Spirit and Grace we are freely redeemed. And, if he is said to be made Righteousness unto us, because by his Spirit and Grace he works inherent Righ∣teousness in us, then is it plainly the same with his being made Sanctification unto us. Neither doth he himself believe that Christ is made all these things unto us in the same way and manner. And therefore doth he not assign any special way whereby he is so made them all; but clouds it in an ambigu∣ous

expression, that he becomes all these things unto us in the Providence of God. But ask him in particular, how Christ is made Sanctification unto us, and he will tell you that it was by his Doctrine and Example alone, with some such general assistance of the Spirit of God as he will al∣low. But now, this is no way at all whereby Christ was made Redemption unto us; which being a thing external, and not wrought in us, Christ can be no otherwise made Re∣demption unto us, then by the Imputation unto us of what he did, that we might be redeemed, or reckoning it on our account. Not that he was redeemed for us, as he childishly cavils, but that he did that whereby we are redeemed. Wherefore Christ is made of God Righteousness unto us in such a way and manner, as the nature of the thing doth re∣quire. Say some, it is because by him we are justified. How∣beit the Text says not, That by him we are justified, but he is of God made Righteousness unto us, which is not our Justi∣fication, but the ground cause and reason whereon we are justified. Righteousness is one thing, and Justification is an∣other. Wherefore we must inquire how we come to have that Righteousness whereby we are justified. And this the same Apostle tells us plainly is by Imputation. Blessed is the Man unto whom the Lord imputeth Righteousness, Rom. 4.6. It follows then, that Christ being made unto us of God Righ∣teousness, can have no other sense, but that his Righteousness is imputed unto us, which is what this Text doth undeniably confirm.

2 Cor. 5.21.

The Truth pleaded for, is yet more emphatically express∣ed. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him. The Para∣phrase of Austine on these words gives the sense of them. Ipse peccatum ut nos justitia, non nostra sed Dei, non in nobis

sed in ipso; sicut ipse peccatum non suum sed nostrum, non in se, sed in nobis constitutum. Enchirid. ad Laurent. cap. 4. And the words of Chrysostome upon this place, unto the same pur∣pose, have been cited before at large.

To set out the greatness of the Grace of God in our Re∣conciliation by Christ, he describes him by that Paraphrasis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who knew no sin, or who knew not sin. He knew sin in the notion or understanding of its nature; and he knew it experimentally in the effects which he under∣went and suffered; but he knew it not, that is, was most re∣mote from it, as to its commission or guilt. So that he knew no sin, is absolutely no more; but he did no sin, neither was guile found in his mouth, as it is expressed 1 Pet. 2.22. Or, that he was holy harmless undefiled separate from sinners. Heb. 7.26. Howbeit, there is an Emphasis in the expression which is not to be neglected. For as it is observed by Chrysostome, as containing an auxesis (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) and by sundry learned persons after him. So those who desire to learn the excellency of the Grace of God herein, will have an impression of a sense of it on their minds, from this emphatical expression, which the Holy Ghost chose to make use of unto that end, and the observa∣tion of it is not to be despised.

He hath made him to be sin; that is, say many Expositors, A Sacrifice for sin. Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia & bestia in lege quae pro peccatis offerebatur, peccatum nuncupatur. Ambros. in locum. So the Sin and Trespass offering are often expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sin and trespass or guilt. And I shall not contend about this Exposition, because that signified in it, is according unto the truth. But there is another more proper signification of the word; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sin for a sinner; that is, Passively not Actively, not by Inhesion but Imputation. For this this the phrase of speech,

and force of the Antithesis seem to require. Speaking of another sense, Estius himself on the place adds, as that which he approves. Hic intellectus explicandus est per Com∣mentarium Graecorum Chrysostomi & caeterorum; quia pecca∣tum emphaticῶs interpretantur magnum peccatorem; ac si di∣cat Apostolus, nostri causa tractavit eum tanquam ipsum pecca∣tum, ipsum scelus, id est, tanquam hominem insigniter scelera∣tum, ut in quo posuerit iniquitates omnium nostrum. And if this be the interpretation of the Greek Scholiasts, as indeed it is, Luther was not the first, who affirmed, That Christ was made the greatest sinner, namely, by Imputation. But we shall allow the former Exposition, provided, that the true notion of a sin offering, or expiatory sacrifice be admitted. For although this neither was, nor could consist in the trans∣fusion of the inherent sin of the person unto the Sacrifice; yet did it so in the translation of the guilt of the sinner unto it, as is fully declared Levit. 16.20, 21. Only I must say, that I grant this signification of the word to avoid contention. For whereas some say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies sin, and a sacri∣fice for sin, it cannot be allowed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Kal, signifies to err, to sin, to transgress the Law of God: In Piel it hath a contrary signification, namely, to cleanse from sin, or to make expiation of sin. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is most frequently used with respect unto its derivation from the first conjugation, and sig∣nifies sin, transgression, and guilt. But sometimes with respect unto the second, and then it signifies a sacrifice for sin, to make expiation of it. And so it is rendered by the LXX, some∣times by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ezek. 44.27. sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exod. 30.10. Ezek. 43.23. A Propitiation, a Propitiatory Sacrifice. Sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Num. 19.19. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Purification or Cleasing. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absolutely doth no where in any good Author, nor in the Scripture signifie a Sacrifice for sin▪ unless it may be allowed to do so in this one place alone. For whereas the LXX do render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 constantly by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

where it signifies sin; where it denotes an Offering for sin, and they retain that word, they do it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Ellip∣tical expression which they invented for that which they knew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of its self neither did, nor could signifie, Lev. 4.3, 14, 32, 35. Chap. 5.6, 7, 8, 9, 10, 11. Chap. 6.30. Chap. 8.2. And they never omit the preposition, unless they name the Sacrifice, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is observed also by the Apostle the new Testament. For twice expressing the Sin-offering by this word, he useth that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8.3. Heb. 10.6. But no where useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to that purpose. If it be therefore of that signification in this place, it is so here alone. And whereas some think, that it answers Piaculum in the Latine, it is also a mistake, for the first signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is confessed to be sin, and they would have it supposed that thence it is abused to signifie a Sacrifice for sin. But Piaculum is properly a Sacrifice, or any thing whereby sin is expiated or satisfaction is made for it. And very rarely it is abused to denote such a sin or crime as deserves publick expiation, and is not otherwise to be par∣doned, so Virgil

Distulit in seram commissa Piacula mortem.

But we shall not contend about words, whilest we can agree about what is intended.

The only enquiry is, how God did make him to be sin. He hath made him to be sin; so that an act of God is intended. And this is elsewhere expressed, by his laying all our Iniquities upon him, or causing them to meet on him, Isa. 53.6. And this was by the Imputation of our sins unto him, as the sins of the people were put on the Head of the Goat that they should be no more theirs but his, so as that he was to carry them away from them. Take sin in either sense before men∣tioned, either of a Sacrifice for sin, or a Sinner, and the Im∣putation

of the guilt of sin, antecedently unto the punish∣ment of it, and in order thereunto, must be understood. For in every Sacrifice for sin there was an imposition of sin on the Beast to be offered antecedent unto the Sacrificing of it, and therein its suffering by death. Therefore in every offering for sin, he that brought it was to put his hand on the head of it, Lev. 1.4. And that the transferring of the guilt of sin unto the offering, was thereby signified, is expresly declared, Lev. 16.21. Wherefore if God made the Lord Christ a Sin Offering for us, it was by the Imputation of the guilt of sin un∣to him antecedently unto his suffering. Nor could any Offe∣ring be made for sin, without a Typical translation of the guilt of sin unto it. And therefore when an Offering was made for the expiation of the guilt of an uncertain Murther, those who were to make it by the Law, namely, the Elders of the City that were next unto the place where the man was slain, were not to offer a Sacrifice, because there was none to confess guilt over it, or to lay guilt upon it; But whereas the neck of an Heifer was to be stricken off, to declare the punishment due unto Blood, they were to wash their hands over it to testi∣fie their own Innocency, Deut. 21.1, 2, 3, 4, 5, 6, 7, 8. But a Sacrifice for sin without the Imputation of guilt there could not be. And if the word be taken in the second sense, name∣ly, for a sinner, that is, by imputation, and in Gods esteem, it must be by the imputation of guilt. For none can in any sense be denominated a sinner from mere suffering. None in∣deed do say, that Christ was made sin, by the imputation of punishment unto him, which hath no proper sense; But they say, sin was imputed unto him as unto punishment, which is in∣deed to say, that the guilt of sin was imputed unto him. For the guilt of sin, is its respect unto punishment, or the obliga∣tion unto punishment which attends it. And that any one should be punished for sin without the imputation of the guilt of it unto him, is impossible; and were it possible would be

unjust. For it is not possible that any one should be punish∣ed for sin properly, and yet that sin be none of his. And if it be not his by inhaesion, it can be his no other way but by imputation. One may suffer on the occasion of the sin of another, that is no way made his, but he cannot be punished for it; for punishment is the recompence of sin on the ac∣count of its guilt. And were it possible, where is the Righ∣teousness of punishing any one for that which no way be∣longs unto him? Besides, imputation of sin and punishing are distinct acts, the one preceding the other, and therefore the former is only of the guilt of sin; Wherefore the Lord Christ was made sin for us by the imputation of the guilt of our sins unto him.

But it is said, that if the guilt of sin were imputed unto Christ, he is excluded from all possibility of merit, for he suffered but what was his due; And so the whole work of Christs satis∣faction is subverted. This must be so, if God in judgment did reckon him guilty and a sinner. But there is an ambiguity in these expressions. If it be meant that God in judgment did reckon him guilty and a sinner inherently in his own person, no such thing is intended. But God laid all our sins on him, and in judgment spared him not, as unto what was due unto them. And so he suffered not what was his due upon his own account, but what was due unto our sin, which is impiety to deny; For if it were not so, he dyed in vain, and we are still in our sins. And as his satisfaction consists herein, nor could be without it, so doth it not in the least derogate from his merit. For supposing the infinite dignity of his person, and his voluntary susception of our sin to answer for it, which altered not his state and condition, his Obedience therein was highly meritorious.

In answer hereunto, and by vertue hereof, we are made the Righteousness of God in him. This was the end of his being made sin for us. And by whom are we so made: It is by

God himself, for it is God that justifieth, Rom. 8.33. It is God who imputeth Righteousness; Chap. 4.6. Wherefore it is the Act of God in our Justification that is intended. And to be made the Righteousness of God, is to be made Righteous before God, though emphatically expressed by the abstract for the concrete, to answer what was said before of Christ being made sin for us. To be made the Righteousness of God, is to be justified; and to be made it so in him, as he was made sin for us, is to be justified by the imputation of his Righte∣ousness unto us, as our sin was imputed unto him.

No man can assign any other way whereby he was made sin, especially his being made so by God, but by Gods laying all our Iniquities upon him, that is, imputing our sin unto him. How then are we made the Righteousness of God in him? By the infusion of an habit of Grace say the Papists generally; Then by the Rule of the Antithesis, he must be made sin for us, by the infusion of an habit of sin, which would be a blasphemous imagination. By his meriting, procuring, and purchasing Righteousness for us say others: so possibly we might be made Righteous by him; but so we cannot be made Righteous in him. This can only be by his Righteousness, as we are in him, or united unto him. To be Righteous in him is to be Righteous with his Righteousness, as we are one mystical person with him. Wherefore

To be made the Righteousness of God in Christ as he was made sin for us, and because he was so, can be no other but to be made Righteous by the imputation of his Righteousness unto us, as we are in him or united unto him. All other expositi∣ons of these words are both jejune and forced, leading the mind from the first, plain, obvious sense of them.

Bellarmine excepts unto this interpretation, and it is his first argument against the imputation of the Righteousness of Christ. lib. 2. cap. 7. de justificatione. Quinto refellitur, quo∣niam si vere nobis imputetur justitia Christi ut per eam justi ha∣beamur

ac censeremur, ac si proprie nostra esset intrinseca forma∣lis{que} justitia, profecto non minus justi haberi & censeri debere∣mus quam ipse Christus: proinde deberemus dici at{que} haberi Redemptores, & salvatores mundi quod est absurdissimum. So full an answer hath been returned hereunto, and that so fre∣quently, by Protestant Divines, as that I would not have mentioned it, but that diverse among our selves are pleased to borrow it from him, and make use of it. For, say they, if the Righteousness of Christ be imputed unto us so as thereby to be made ours, then are we as Righteous as Christ himself, because we are Righteous with his Righteousness. Answ. 1. These things are plainly affirmed in the Scripture, that as unto our selves, and in our selves, we are all as an unclean thing, and all our Righteousness is as filthy Rags, Isa. 64.6. on the one hand; And that in the Lord we have Righteousness and strength, in the Lord we are justified and do glory, Isa. 45.24, 25. on the other: That if we say we have no sin, we deceive our selves; and yet that we are the Righteousness of God in Christ. Wherefore these things are consistent what ever cavils the wit of men can raise against them; And so they must be esteemed, unless we will comply with Socinus his rule of interpretation; namely, that where any thing seems repugnant unto our Reason, though it be never so expresly affirmed in the Scripture, we are not to admit of it, but find out some interpretation though never so forced, to bring the sense of the words unto our Reason. Wherefore (2) notwithstanding the Imputation of the Righ∣teousness of Christ unto us, and our being made Righteous therewith, we are sinners in our selves, (the Lord knows greatly so, the best of us) and so cannot be said to be as Righteous as Christ, but only to be made Righteous in him who are sinners in our selves. (3) To say, that we are as Righte∣ous as Christ, is to make a comparison between the personal Righteousness of Christ, and our personal Righteousness, if the comparison be of things of the same kind. But this is

foolish and impious; For notwithstanding all our personal Righteousness, we are sinful, he knew no sin. And if the com∣parison be between Christs personal inherent Righteousness, and Righteousness imputed unto us, inhaesion and imputation being things of diverse kinds, it is fond and of no conse∣quence. Christ was actively Righteous, we are passively so. When our sin was imputed unto him, he did not thereby become a sinner as we are, actively and inherently a sinner, but passively only, and in Gods estimation. As he was made sin, yet knew no sin, so we are made Righteous, yet are sinful in our selves. (4) The Righteousness of Christ as it was his personally was the Righteousness of the Son of God; in which respect it had in itself an infinite perfection and value; But it is imputed unto us only with respect unto our personal want, not as it was satisfactory for all; but as our Souls stand in need of it, and are made partakers of it. There is there∣fore no ground for any such comparison. (5) As unto what is added by Bellarmine that we may hereon be said to be Redeemers and Saviours of the World, the absurdity of the assertion falls upon himself, we are not concerned in it. For he affirms directly, lib. 1. de purgator. cap. 14. That a man may be rightly called his own Redeemer and Saviour, which he endeavours to prove from Dan. 4. And some of his Church affirms that the Saints may be called the Redeemers of others, though improperly. But we are not concerned in these things; seeing from the Imputation of the Righteousness of Christ, it follows only that those unto whom it is imputed are Redeemed and Saved, not at all that they are Redeemers and Saviours. It belongs also unto the vindication of this Testimony to shew the vanity of his Seventh Argument in the same case, because that also is made use of by some among our selves, and it is this. If by the Righteousness of Christ imputed unto us, we may be truly said to be Righteous and the Sons of God, then may Christ by the imputation of our unrighte∣ousness

be said to be a sinner and a child of the Devil. Ans. (1) That which the Scripture affirms concerning the imputation of our sins unto Christ is, that he was made sin for us. This the Greek Expositors, Chrysostome, Theophylact and Oecumenius with many others take for a sinner. But all affirm, that de∣nomination to be taken from imputation only; he had sin imputed unto him, and underwent the punishment due unto it, as we have Righteousness imputed unto us, and enjoy the benefit of it. (2) The imputation of sin unto Christ, did not carry along with it any thing of the pollution or filth of sin to be communicated unto him by transfusion, a thing im∣possible; so that no denomination can thence arise which should include in it, any respect unto them; A thought here∣of is impious and dishonourable unto the Son of God. But his being made sin through the imputation of the guilt of sin, is his honour and glory. (3) The imputation of the sin of Fornicators, Idolaters, Adulterers, &c. such as the Corinthians were before their Conversion unto Christ, doth not on any ground bring him under a denomination from those sins. For they were so in themselves actively, inherently. subjectively, and thence were so called. But that he who knew no sin, voluntarily taking on him to answer for the guilt of those sins, which in him was an act of Righteousness and the highest Obedience unto God, should be said to be an Idola∣ter, &c. is a fond imagination. The denomination of a sin∣ner from sin inherent, actually committed, defiling the Soul, is a reproach, and significative of the utmost unworthiness; But even the denomination of a sinner, by the imputation of sin, without the least personal guilt or defilement, being un∣dergone by him unto whom it is imputed, in an act of the highest Obedience, and tending unto the greatest glory of God, is highly honourable and glorious. But (4) The imputation of sin unto Christ, was antecedent unto any real union between him and sinners, whereon he took their sin

on him, as he would, and for what ends he would. But the imputation of his Righteousness unto Believers, is consequen∣tial in order of nature unto their union with him, whereby it becomes theirs in a peculiar manner; so as that there is not a parity of reason that he should be esteemed a sinner, as that they should be accounted Righteous. And (5) we acquiesce in this, that on the imputation of sin unto Christ, it is said that God made him to be sin for us, which he could not be, but thereby; and he was so by an act transient in its effects for a time only, that time wherein he underwent the punishment due unto it. But on the imputation of his Righteousness unto us, we are made the Righteousness of God with an everlasting Righteousness that abides ours always. (6) To be a child of the Devil by sin, is to do the works of the Devil, Joh. 8.44. But the Lord Christ in taking our sins upon him, when imputed unto him, did the work of God in the highest act of holy Obedience, evidencing himself to be the Son of God thereby, and destroying the work of the Devil. So foolish and impious is it, to conceive that any absolute change of state or relation in him did ensue there∣on.

That by the Righteousness of God in this place, our own Faith and Obedience according to the Gospel, as some would have it, are intended, is so alien from the scope of the place, and sense of the words, as that I shall not particularly exa∣mine it. The Righteousness of God is revealed to Faith, and received by Faith, and is not therefore Faith it self. And the force of the Antithesis is quite perverted by this conceit. For where is it in this, that he was made sin by the imputati∣on of our sin unto him, and we are made Righteousness, by the imputation of our own Faith and Obedience unto our selves. But as Christ had no concern in sin, but as God made him sin, it was never in him inherently; so have we no inte∣rest in this Righteousness, it is not in us inherently, but only

is imputed unto us. Besides the act of God, in making us righteous, is his justifying of us. But this is not by the in∣fusion of the habit of Faith and Obedience, as we have pro∣ved. And what act of God is intended by them, who af∣firm, That the Righteousness of God which we are made, is our own Righteousness, I know not. The constitution of the Gospel Law it cannot be; for that makes no Man righte∣ous. And the Persons of Believers are the object of this act of God, and that as they are considered in Christ.

Gal. 2.16.

The Epistle of the same Apostle unto the Galatians, is wholly designed unto the vindication of the Doctrine of Justification by Christ, without the Works of the Law, with the use and means of its improvement. The sum of his whole design is laid down in the repetition of his words un∣to the Apostle Peter, on the occasion of his failure, there re∣lated Chap. 2.86. Knowing that a Man is not justified by the Works of the Law, but by the Faith of Jesus Christ, even we have believed on 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.

That which he doth here assert, was such a known, such a fundamental principle of Truth among all Believers, that their conviction and knowledge of it, was the ground and occasion of their transition, and passing over from Judaism unto the Gospel and Faith in Jesus Christ thereby.

And in the words the Apostle determines that great in∣quiry, how, or by what means a Man is, or may be justified before God. The subject spoken of is expressed indefinitely; A Man, that is, any Man, a Jew, or a Gentile, a Believer, or an Ʋnbeliever. The Apostle that spake, and they to whom he spake; the Galatians to whom he wrote, who also for

some time had believed and made Profession of the Gospel.

The answer given unto the question, is both Negative and Positive, both asserted with the highest assurance, and as the common faith of all Christians, but only those who had been carried aside from it by Seducers. He asserts, that this is not, this cannot be by the Works of the Law. What is in∣tended by the Law in these disputations of the Apostle, hath been before declared and evinced. The Law of Moses is sometimes signally intended; not absolutely, but as it was the present instance of Mens cleaving unto the Law of Righteousness, and not submitting themselves thereon unto the Righteousness of God. But that the consideration of the Moral Law, and the duties of it, is in this Argument any where excepted by him, is a weak imagination; yea, it would except the Ceremonial Law it self; for the observa∣tion of it, whilest it was in force, was a duty of the Moral Law.

And the Works of the Law, are the Works and Duties of Obedience which this Law of God requires, performed in the manner that it prescribes, namely, in Faith, and out of love unto God above all, as hath been proved. To say, that the Apostle excludeth only Works absolutely perfect, which none ever did, or could perform since the entrance of sin, is to suppose him to dispute with great earnestness, and many Arguments against that which no Man asserted, and which he doth not once mention in all his discourse. Nor can he be said to exclude only Works that are looked on as merito∣rious, seeing he excludeth all Works that there may be no place for merit in our Justification, as hath also been pro∣ved. Nor did these Galatians, whom he writes unto, and convinceth them of their error, look for Justification from any Works, but such as they performed then, when they were Believers. So that all sorts of Works are excluded

from any interest in our Justification. And so much weight doth the Apostle lay on this exclusion of Works from our Justification, as that he affirms, That the admittance of it overthrows the whole Gospel, Ver. 21. For, saith he, if Righteousness be by the Law, then is Christ dead in vain; and it is dangerous venturing on so sharp a fence.

Not this, or that sort of Works; not this, or that manner of the performance of them; not this, or that kind of in∣terest in our Justification, but all Works of what sort soever, and however performed, are excluded from any kind of consideration in our Justification, as our Works or Duties of Obedience. For these Galatians whom the Apostle re∣proves, desired no more, but that in the Justification of a Believer, Works of the Law, or Duties of Obedience, might be admitted into a conjunction or copartnership witn Faith in Christ Jesus. For that they would exclude Faith in him, and assign Justification unto Works without it, nothing is intimated, and it is a foolish imagination. In opposition hereunto he positively ascribes our Justification unto Faith in Christ alone: Not by Works but by Faith, is by Faith a∣lone. That the Particles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are not exceptive, but ad∣versative, hath not only been undeniably proved by Prote∣stant Divines, but is acknowledged by those of the Roman Church, who pretend unto any modesty in this Controversie. The words of Estius on this place deserve to be transcribed, Nisi per fidem Jesu Christi sententiam reddit obscuram parti∣cula Nisi (so the vulgar Latin renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of sed or sed tantum) quae si proprie ut Latinis auribus sonat acci∣piatur, exceptionem facit ab eo quod praecedit, ut sensus sit ho∣minem non justificari ex operibus Legis, nisi fides in Chrislum ad ea opera accedat, quae si accesserit justificari eum per legis opera. Sed cum hic sensus Justificationem dividat, partim eam tribuens operibus legis, partim fidei Christi, quod est contra definitam & absolutam Apostoli sententiam, manifestum est,

interpretationem illam tanquam Apostolico sensui & scopo con∣trariam omnino repudiandam esse. Verum constat voculam (nisi) frequenter in Scripturis adversative sumi, ut idem valeat quod Sed tantum. So he according to his usual candor and ingenuity.

It is not probable that we shall have an end of contending in this World, when Men will not acquiesce in such plain Determinations of Controversies given by the Holy Ghost himself.

The Interpretation of this place given, as the meaning of the Apostle, That Men cannot be justified by those Works which they cannot perform, that is, Works absolutely per∣fect; but may be so, and are so, by those which they can, and do perform, if not in their own strength, yet by the aid of Grace: And that Faith in Christ Jesus which the Apo∣stle opposeth absolutely unto all Works whatever, doth include in it all those Works which he excludes, and that with respect unto that end or effect with respect whereunto they are ex∣cluded, cannot well be supposed to be suitable unto the mind of the Holy Ghost.

Ephes. 2.8, 9, 10.

For by Grace ye are saved through Faith, and that not of your selves, it is the gift of God; not of Works, lest any Man should boast. For we are his Workmanship created in Christ Jesus unto good Works, which God hath fore-ordained that we should walk in them.

Unless it had seemed good unto the Holy Ghost to have expressed before hand all the evasions and subterfuges, which the wit of Man in after ages could invent, to pervert the Doctrine of our Justification before God, and to have re∣jected them, it is impossible they could have been more

plainly prevented then they are in this context. If we may take a little unprejudiced consideration of it, I suppose what is affirmed will be evident.

It cannot be denied, but that the design of the Apostle from the beginning of this Chapter, unto the end of Ver. 11. is to declare the way whereby lost and condemned sinners come to be delivered, and translated out of that condition into an estate of acceptance with God, and eternal Salvation thereon. And therefore in the first place, he fully describeth their natural state, with their being obnoxious unto the wrath of God thereby. For such was the method of this Apostle, unto the Declaration of the Grace of God in any kind, he did usually, yea, constantly premise the consideration of our sin, misery, and ruine. Others now like not this method so well. Howbeit this hinders not, but that it was his. Unto this purpose he declares unto the Ephesians, That they were dead in trespasses and sins, expressing the power that sin had on their Souls, as unto Spiritual life, and all the actions of it; but withal that they lived and walked in sin, and on all ac∣counts were the children of wrath, or subject and liable un∣to eternal condemnation, Ver. 1, 2, 3. What such persons can do towards their own deliverance, there are many terms found out to express, all passing my understanding, seeing the intire design of the Apostle is to prove, that they can do nothing at all. But another cause, or other causes of it, he finds out, and that in direct express opposition unto any thing that may be done by our selves unto that end. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ver. 4. It is not a work for us to undertake; it is not what we can contribute any thing unto: But God, who is rich in mercy. The adversative includes an opposition, unto every thing on our part, and incloseth the whole work to God. Would Men have rested on this Divine Revela∣tion, the Church of God had been free from many of those perverse opinions and wrangling disputes, which it hath

been pestered withal. But they will not so easily part with thoughts of some kind of interest in being the Authors of their own happiness. Wherefore two things we may ob∣serve in the Apostles assignation of the causes of our de∣liverance from a state of sin, and acceptance with God.

1. That he assigns the whole of this work absolutely unto Grace, Love, and Mercy, and that with an exclusion of the consideration of any thing on our part, as we shall see imme∣diately, Ver. 5, 8.

2. He magnifies this Grace in a marvellous manner. For (1.) He expresseth it by all names and titles whereby it is signified as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercy, Love, Grace, and Kindness. For he would have us to look only unto Grace herein. (2.) He ascribes such Adjuncts, and gives such Epi∣thets, unto that Divine Mercy and Grace which is the sole cause of our deliverance in and by Jesus Christ, as render it singular, and herein solely to be adored, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rich in Mercy. Great Love wherewith he loved us. The exceeding riches of his grace, in his kindness, Ver. 4, 5, 6, 7. It cannot reason∣ably be denied, but that the Apostle doth design deeply to affect the Mind and Heart of Believers with a sense of the Grace and Love of God in Christ, as the only cause of their Justification before God. I think no words can express those conceptions of the Mind, which this Representation of Grace doth suggest. Whether they think it any part of their duty to be like minded, and comply with the Apostle in this design, who scarce ever mention the Grace of God, unless it be in a way of diminution from its efficacy, and un∣to whom such Ascriptions unto it as are here made by him, are a matter of contempt, is not hard to judge.

But it will be said these are good words indeed, but they are only general; there is nothing of Argument in all this adoring of the Grace of God in the work of our Salvation.

It may be so it seems to many. But yet to speak plainly, there is to me more Argument in this one consideration, namely, of the Ascription made in this cause unto the Grace of God in this place, then in an hundred Sophisms, suited neither unto the expressions of the Scripture, nor the experience of them that do believe. He that is possessed with a due apprehen∣sion of the Grace of God, as here represented, and under a sense that it was therein, the design of the Holy Ghost, to render it glorious, and alone to be trusted unto, will not easily be induced to concern himself in those additional sup∣plies unto it from our own works and obedience, which some would suggest unto him. But we may yet look further into the words.

The case which the Apostle states, the inquiry which he hath in hand, whereon he determineth as to the Truth, wherein he instructs the Ephesians, and in them the whole Church of God, is, How a lost condemned sinner may come to be accepted with God, and thereon saved. And this is the sole inquiry wherein we are, or intend in this controversie to be concerned. Further we will not proceed, either upon the invitation or provocation of any. Concerning this, his position and determination is, That we are saved by Grace.

This first he occasionally interposeth in his enumeration of the benefits we receive by Christ, Ver. 5. But not content therewith, he again directly asserts it, Ver. 8. in the same words; for he seems to have considered how slow Men would be in the admittance of this Truth, which at once deprives them of all boastings in themselves.

What it is that he intends by our being saved, must be in∣quired into. It would not be prejudicial unto, but rather advance the truth we plead for, if by our being saved, eter∣nal Salvation were intended. But that cannot be the sense of it in this place, otherwise than as that Salvation is in∣cluded in the causes of it, which are effectual in this life.

Nor do I think that in that expression, By Grace ye are saved, our Justification only is intended, although it be so prin∣cipally. Conversion unto God and Sanctification, are also included therein, as is evident from Ver. 5, 6. And they are no less of sovereign Grace, than is our Justification it self. But the Apostle speaks of what the Ephesians being now Be∣lievers, and by vertue of their being so, were made par∣takers of in this life. This is manifest in the whole context. For having in the beginning of the Chapter described their condition, what it was in common with all the Posterity of Adam by nature, Ver. 1, 2, 3. He moreover declares their condition in particular, in opposition to that of the Jews, as they were Gentiles, Idolaters, Atheists, Ver. 11, 12. Their present delivery by Jesus Christ from this whole miserable state and condition, that which they were under in common with all mankind, and that which was a peculiar aggravation of its misery in themselves, is that which he intends by their being saved. That which was principally designed in the description of this state is, That therein and thereby they were liable unto the wrath of God, guilty before him, and obnoxious unto his judgment. This he expresseth in the de∣claration of it. Ver. 3. Answerable unto that method, and those grounds, he every where proceeds on in declaring the Doctrine of Justification.

Rom. 3.19, 20, 21, 22, 23, 24. Tit. 3.3, 4, 5. From this state they had deliverance by Faith in Christ Jesus. For unto as many as received him, power is given to be the sons of God. Joh. 1.12. He that believeth on him, is not condemned, that is, he is saved, in the sense of the Apostle in this place. Joh. 3.15. He that believeth on the Son of God hath everlasting life, (is saved) but he that believeth not, the wrath of God abideth on him. Ver. 36. And in this sense, saved, and Salvation, are fre∣quently used in the Scripture. Besides he gives us so full a description of the Salvation, which he intends from Ver. 13.

unto the end of the Chapter, that there can be no doubt of it. It is our being made nigh by the Blood of Christ, Ver. 13. Our Peace with God by his death, Ver. 14, 15. Our Re∣conciliation by the Blood of the Cross, Ver. 16. Our access unto God, and all Spiritual priviledges thereon depending, Ver. 18, 19, 20, &c.

Wherefore the inquiry of the Apostle and his determina∣tion thereon, is concerning the causes of our Justification be∣fore God. This he declares and fixeth both Positively and Negatively. Positively (1.) In the supream moving Cause on the part of God. This is that free sovereign Grace and Love of his, which he illustrates by its adjuncts and properties before mentioned. (2.) In the meritorious procuring cause of it, which is Jesus Christ in the Work of his Mediation, as the Ordinance of God for the rendring this Grace effectual un∣to his Glory, Ver. 7, 13, 16. (3.) In the only means or in∣strumental cause on our part, which is Faith. By Grace are ye saved through Faith, Ver. 8. And lest he should seem to derogate any thing from the Grace of God, in asserting the necessity and use of Faith, he adds, That Epanorthosis, and that not of our selves, it is the gift of God. The communica∣tion of this Faith unto us is no less of Grace then is the Justification which we obtain thereby. So hath he secured the whole Work unto the Grace of God through Christ, wherein we are interested by Faith alone.

But not content herewith, he describes this work Nega∣tively, or adds an exclusion of what might be pretended to have a concernment therein. And therein three things are stated distinctly. (1.) What it is he so excludes. (2.) The Reason whereon he doth so. (3.) The confirmation of that Reason, wherein he obviates an objection that might arise thereon.

1. That which he excludes is Works, not of Works, Ver. 9. And what works he intends at least principally, himself

declares. Works, say some, of the Law, the Law of Moses. But what concernment had these Ephesians therein, that the Apostle should inform them, that they were not justified by those works. They were never under that Law, never sought for Righteousness by it, nor had any respect unto it, but only, that they were delivered from it. But it may be he intends only Works wrought in the strength of our own natural abilities, without the aids of Grace, and before believing. But what were the Works of these Ephesians antecedent un∣to believing, he before and afterwards declares. For being dead in trespasses and sins, they walked according to the course of this World in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, Ver. 1, 2, 3. It is certain enough that these works have no influence into our Justification; and no less certain, that the Apostle had no reason to ex∣clude them from it, as though any could pretend to be ad∣vantaged by them, in that which consisteth in a deliverance from them. Wherefore the Works here excluded by the Apostle, are those works which the Ephesians now perform∣ed, when the were Believers, quickned with Christ; even the Works which God hath fore-ordained, that we should walk in them, as he expresly declared, Ver. 10. And these Works he excludeth not only in opposition unto Grace, but in opposition unto Faith also. Through Faith not of Works. Wherefore he doth not only reject their merit, as incon∣sistent with Grace, but their cointerest on our part with, or subsequent interest unto Faith, in the Work of Justification before God.

If we are saved by Grace through Faith in Christ exclusively unto all works of Obedience whatever, then cannot such works be the whole or any part of our Righteousness unto the Justifica∣tion of life. Wherefore another Righteousness we must have or perish for ever. Many things I know are here offered, and many distinctions coyned to retain some interest of Works in our

Justification before God; But whether it be the safest way to trust unto them, or unto this plain, express, Divine Testi∣mony, will not be hard for any to determine when they make the case their own.

2. The Apostle adds a Reason of this exclusion of Works, not of Works left any one should boast. God hath ordained the order and method of our Justification by Christ in the way expressed, that no man might have ground, reason, or occasion to glory or boast in or of himself. So it is expressed, 1 Cor. 1.21, 30, 31. Rom. 3.32. To exclude all glorying or boasting on our part, is the design of God. And this consists in an ascription of something unto our selves, that is not in others, in order unto Justification. And it is Works alone that can administer any occasion of this boasting; For if Abraham were justified by Works, he had whereof to glory, Rom. 4.2. And it is excluded alone by the Law of Faith, Rom. 3.27. For the nature and use of Faith, is to find Righ∣teousness in another. And this boasting, all Works are apt to beget in the minds of men, if applied unto Justification. And where there is any boasting of this nature, the design of God towards us in this Work of his Grace, is frustrated what lieth in us.

That which I principally insist on from hence, is, that there are no boundaries fixed in Scripture unto the interest of Works in Justification, so as no boasting should be included in them. The Papists make them meritorious of it, at least of our second Justification as they call it. This, say some, ought not to be admitted; for it includeth boasting, Merit and boasting are inseparable. Wherefore say others, they are only causa sine qua non, they are the condition of it; or they are our Evangelical Righteousness before God whereon we are Evangelically justified, or they are a subordinate Righte∣ousness, whereon we obtain an interest in the Righteousness of Christ; or are comprized in the condition of the new Co∣venant

whereby we are justified, or are included in Faith, being the form of it, or of the essence of it, one way or other: For herein men express themselves in great variety. But so long as our Works are hereby asserted in order unto our Justification, how shall a man be certain that they do not include boasting; or, that they do express the true sense of these words, not of works lest any man should boast. There is some kind of Ascription unto our selves in this matter, which is boasting. If any shall say, that they know well enough what they do, and know that they do not boast in what they ascribe unto Works, I must say that in general I cannot ad∣mit it. For the Papists affirm of themselves, that they are most remote from boasting; yet I am very well satisfied that boasting and merit are inseparable. The question is not what men think they do, but what Judgment the Scripture passeth on what they do. And if it be said, that what is in us, is also of the Grace and Gift of God, and is so acknowledged, which excludes all boasting in our selves, I say it was so by the Pharisee, and yet was he an horrible boaster. Let them therefore be supposed to be wrought in us in what way men please, if they be also wrought by us, and so be the Works of Righteousness, which we have done, I fear their Introduction into our Justification, doth include boasting in it, because of this assertion of the Apostle, not of Works lest any man should boast. Wherefore because this is a dangerous point, unless men can give us the direct, plain indisputable bounds of the Introduction of our Works into our Justification, which cannot include boasting in it, it is the safest course utterly to exclude them, wherein I see no danger of any mistake in these words of the Holy Ghost, not of Works lest any man should boast. For if we should be unadvisedly seduced into this boasting, we should lose all the benefit which we might otherwise expect by the Grace of God.

3. The Apostle gives another reason why it cannot be of Works, and withal obviates an Objection, which might arise from what he had declared, v. 10. For we are his workman∣ship, created in Christ Jesus unto good Works, which God hath before ordained, that we should walk in them. And the force of his Reason, which the causal Conjunction intimates the Introduction of, consists in this: That all good Works, those concerning which he treats, Evangelical Works, are the Effects of the Grace of God in them that are in Christ Jesus, and so are truly justified antecedently in order of nature un∣to them. But that which he principally designed in these words, was that which he is still mindful of, wherever he treats of this Doctrine, namely to obviate an Objection that he foresaw some would make against it, and that is this; If good Works be thus excluded from our Justification before God, then of what use are they? we may live as we list, utterly neglect them, and yet be justified. And this very Objection do some men continue to manage, with great vehemency against the same Doctrine. We meet with nothing in this cause more fre∣quently than that if our Justification before God be not of Works some way or other, if they be not antecedaneously re∣quired thereunto, if they are not a previous condition of it, then there is no need of them: Men may safely live in an utter neglect of all Obedience unto God. And on this Theme men are very apt to enlarge themselves, who otherwise give no great evidences of their own Evangelical Obedience. To me it is marvellous, that they heed not unto what party they make an Accession in the management of this Objection; namely unto that of them, who were the Adversaries of the Doctrine of Grace taught by the Apostle. It must be elsewhere considered. For the present I shall say no more, but that if the answer here given by the Apostle be not satisfactory unto them, if the Grounds and Reasons of the necessity and use of good Works here declared, be not judged by them suffi∣cient

to establish them in their proper place and order, I shall not esteem my self obliged to attempt their further sa∣tisfaction.

Phil. 3.8, 9.

Yea doubtless, and I account all things but loss for the excel∣lency of the knowledg of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, 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.

This is the last Testimony which I shall insist upon, and al∣though it be of great importance, I shall be the more brief in the consideration of it, because it hath been lately pleaded and vindicated by another, whereunto I do not expect any tolerable reply. For what hath since been attempted by one, it is of no weight. He is in this matter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the things that I would observe from and concerning this Testimony, may be reduced into the ensuing heads.

1. That which the Apostle designs from the beginning of this Chapter, and in these Verses, in an especial manner to declare what it is on the account whereof we are ac∣cepted with God, and have thereon cause to rejoyce. This he fixeth in general in an interest in and participa∣tion of Christ by Faith in opposition unto all Legal Privi∣ledges and advantages, wherein the Jews whom he reflected upon did boast and rejoyce, Rejoyce in Christ Jesus, and have no confidence in the flesh, Vers. 3.

2. He supposeth that unto that Acceptance before God wherein we are to Rejoyce, there is a Righteousness necessary; And to whatever it be is the sole ground of that acceptance. And to give evidence hereunto,

3. He declares that there is a twofold Righteousness that may be pleaded and trusted unto to this purpose. (1.) Our own Righteousness which is of the Law. (2.) That which is through the Faith of Christ, the Righteousness which is of God by Faith. These he asserts to be opposite and inconsistent as unto the end of our Justification and acceptance with God; Not having mine own Righteousness, but that which is, &c. And an intermediate Righteousness between these he acknowledg∣eth not.

4. Placing the instance in himself, he declares emphatically (so as there is scarce a greater 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or vehemency of Speech, in all his Writings,) which of those it was that he adhered unto, and placed his confidence in. And in the handling of this Subject, there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these, namely of the Righteousness which is of God by Faith, and the depression of the other, or his own Righte∣ousness. As,

1. This was the turning point, whereon he and others had forsaken their Judaism and betaken themselves unto the Gospel. This therefore was to be secured as the main instance, wherein the greatest controversie that ever was in the world was debated. So he expresseth it, Gal. 2.15.16. We who are Jews by nature and not Sinners of the Gentiles, 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. (2.) Hereon there was great opposition made un∣to this Doctrine by the Jews in all places and in many of them the minds of multitudes were turned off from the Truth (which the most are generally prone unto in this case) and perver∣ted from the simplicity of the Gospel. This greatly affected his holy Soul, and he takes notice of it in most of his Epi∣stles. (3.) The weight of the Doctrine it self, with that unwil∣lingness

which is in the minds of men by nature to embrace it, as that which lays the axe to the root of all Spiritual Pride, elation of Mind, and Self-pleasing whatever, whence innu∣merable Subterfuges have been, and are sought out to avoid the efficacy of it, and to keep the Souls of men from that universal resignation of themselves unto sovereign Grace in Christ, which they have naturally such an aversation unto, did also affect him. (4.) He had himself been a great Sinner in the days of his ignorance by a peculiar opposition unto Christ and the Gospel; This he was deeply sensible of; and there∣withal of the excellency of the Grace of God and the Righ∣teousness of Christ, whereby he was delivered. And men must have some experience of what he felt in himself as unto Sin and Grace, before they can well understand his expressions about them.

5. Hence it was, that in many other places of his Writings, but in this especially, he treats of these things with a greater earnestness and vehemency of Spirit than ordinary. Thus (1.) On the part of Christ whom he would exalt he mention∣eth not only the knowledg of him, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The excellency of the knowledg of Christ Jesus my Lord, with an Emphasis in every word; And those other redoubled ex∣pressions, all loss for him, that I may win him, that I may be found in him, that I may know him, all argue the working of his affections under the Conduct of Faith and Truth unto an acquiescency in Christ alone, as all and in all. Somewhat of this frame of mind is necessary unto them that would believe his Doctrine. Those who are utter strangers unto the one, will never receive the other. (2.) In his expression of all other other things that are our own, that are not Christ, whether Priviledges or Duties, however good, useful, excel∣lent, they may be in themselves, yet in Comparison of Christ and his Righteousness, and with respect unto the end of our standing before God, and acceptance with him, with the

same vehemency of Spirit he casts contempt upon, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dogs meat to be left for them whom he calleth Dogs, that is, evil Workers, of the Concision; or the wicked Jews who adhered pertinaciously unto the Righteousness of the Law, v. 2. This account of the earnestness of the Apo∣stle in this Argument, and the warmth of his Expressions, I thought meet to give as that which gives light into the whole of his design.

6. The question being thus stated, the enquiry is what any person who desires acceptance with God, or a Righteousness whereon he may be justified before him, ought to betake him∣self unto. One of the ways proposed he must close with all. Either he must comply with the Apostle in his Resolution to re∣ject all his own Righteousness, and to betake himself unto the Righteousness of God, which is by Faith in Christ Jesus alone, or find out for himself, or get some to find out for him, some exceptions unto the Apostles conclusion, or some distinctions that may prepare a reserve for his own works, one way or other in his justification before God. Here every one must chuse for himself. In the mean time, we thus argue. If our own Righteousness, and the Righteousness which is of God by Faith; or that which is through the Faith of Christ Jesus (namely, the Righteousness which God imputeth unto us, Rom. 4.6. Or the abundance of Grace and the gift of Righ∣teousness thereby, which we receive, Rom. 5.17.) are oppo∣site, and inconsistent in the Work of Justification before God, then are we justified by Faith alone through the Imputati∣on of the Righteousness of Christ unto us. The conse∣quence is plain from the removal of all other ways, causes, means, and conditions of it, as inconsistent with it. But the antecedent is expresly the Apostles; Not my own, but that of God. Again,

That whereby, and wherewith we are found in Christ, is that whereby alone we are justified before God; for to be

found in Christ, expresseth the state of the person that is to be justified before God: Whereunto is opposed to be found in our selves. And according unto these different states doth the judgment of God pass concerning us. And as for those who are found in themselves, we know what will be their portion. But in Christ we are found by Faith alone.

All manner of evasions are made use of by some, to escape the force of this Testimony. It is said in general, That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness, or, That by his own Righteousness he meant that. For it is that alone can intitle us un∣to the Benefits of Christs Righteousness. Nollem Dictum. (1.) The censure is too severe to be cast on all Protestant Writers without exception, who have expounded this place of the Apostle; and all others, except some few of late, influenced by the heat of the Controversie wherein they are ingaged. (2.) If the Gospel Righteousness intended be his own Personal Righteousness and Obedience, there is some want of conside∣ration in affirming, That he did not desire to be found in it. That wherein we are found, thereon are we to be judged; to be found in our own Evangelical Righteousness before God, is to enter into judgment with God thereon, which those who understand any thing aright of God and themselves, will not be free unto. And to make this to be the meaning of his words, I desire not to be found in my own Righteous∣ness which is after the Law, but I desire to be found in mine own Righteousness which is according to the Gospel; whereas, as they are his own inherent Righteousness, they are both the same, doth not seem a proper interpretation of his words, and it shall be immediately disproved. (3.) That our Personal Gospel Righteousness, doth intitle us unto the Benefits of Christs Righteousness, that is, as unto our Justification be∣fore God, is gratis dictum, not one Testimony of Scripture can be produced that gives the least countenance unto such

an assertion. That it is contrary unto many express Testi∣monies, and inconsistent with the freedom of the Grace of God in our Justification, as proposed in the Scripture, hath been proved before. Nor do any of the places which assert the necessity of obedience and good Works in Believers, that is, Justified Persons unto Salvation, any way belong unto the Proof of this Assertion; or, in the least express, or intimate any such thing. And in particular, the Assertion of it is ex∣presly contradictory unto that of the Apostle, Tit. 3.4, 5. But I forbear, and proceed to the consideration of the special answers, that are given unto this testimony, especially those of Bellarmine, whereunto I have as yet, seen nothing added with any pretence of Reason in it.

1. Some say, that by his own Righteousness which the A∣postle rejects, he intends only his Righteousness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by the Works of the Law. But this was only an outward exter∣nal Righteousness, consisting in the observation of Rites and Ceremonies, without respect unto the inward frame or obe∣dience of the heart. But this is an impious imagination. The Righteousness which is by the Law, is the Righteousness which the Law requires, and those works of it, which if a Man do, he shall live in them; for the doers of the Law shall be justified, Rom. 2.16. Neither did God ever give any Law of Obedience unto Man, but what obliged him to love the Lord his God with all his heart, and all his soul. And it is so far from being true, That God by the Law required an ex∣ternal Righteousness only, that he frequently condemns it as an abomination to him, where it is alone.

2. Others say, that it is the Righteousness whatever it be, which he had during his Pharisaism. And although he should be allowed in that state, to have lived in all good Conscience, instantly to have served God day and night, and to have had respect as well unto the internal, as the external Works of the Law; yet all these Works being before Faith, before

Conversion to God, may be, and are to be rejected as unto any concurrence unto our Justification. But Works wrought in Faith, by the aid of Grace, Evangelical Works are of an∣other consideration, and together with Faith, are the condi∣tion of Justification.

Answ. 1. That in the matter of our Justification the Apostle opposeth Evangelical Works, not only unto the Grace of God, but also unto the Faith of Believers, was proved in the consideration of the foregoing Testimony.

2. He makes no such distinction, as that pretended, name∣ly, That Works are of two sorts; whereof one is to be exclu∣ded from any interest in our Justification, but not the other; neither doth he any where else, treating of the same subject, intimate any such distinction; but on the contrary, declares that use of all Works of Obedience in them that believe, which is exclusive of the supposition of any such distinction▪ but he directly expresseth, in this rejection, his own Righte∣ousness, that is, his Personal Inherent Righteousness whatever it be, and however it be wrought.

3. He makes a plain distinction of his own twofold estate, namely, that of his Judaism which he was in before his Con∣version, and that which he had by Faith in Christ Jesus. In the first state, he considers the priviledges of it, and declares what judgment he made concerning them upon the Revela∣tion of Jesus Christ unto him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, referring unto the time past, namely, at his first conversion. I considered them with all the advantages, gain, and reputation, which I had by them, but rejected them all for Christ, because the esteem of them and continuance in them as priviledges, was inconsistent with Faith in Christ Jesus. Secondly, he pro∣ceeds to give an account of himself and his thoughts, as un∣to his present condition. For it might be supposed, that al∣though he had parted with all his legal priviledges for Christ; yet now being united unto him by Faith, he had something

of his own, wherein he might rejoyce, and on the account whereof he might be accepted with God (the thing inquired after) or else he had parted with all for nothing. Wherefore he who had no design to make any reserves of what he might glory in, plainly declares what his judgment is concerning all his present Righteousness, and the ways of obedience which he was now ingaged in, with respect unto the ends inquired after,Ver. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The bringing over of what was affirmed before concerning his Judaical priviledges into this Verse, is an effect of a very superficiary considera∣tion of the context. For (1.) there is a plain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He could not more plainly express the heightning of what he had affirmed by a Proceed unto other things, or the consideration of himself in another state. But moreover, beyond what I have already asserted. (2.) The change of the time expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respects what was past, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein he hath respect only unto what was present, not what he had before rejected and forsaken, makes evident his progress unto the consideration of things of another nature. Wherefore unto the rejection of all his former Judaical priviledges, he adds his judgment concern∣ing his own present Personal Righteousness. But whereas it might be objected, That rejecting all both before and after conversion, he had nothing left to rejoyce in, to glory in, to give him acceptance with God; he assures us of the con∣trary, namely, that he found all these things in Christ, and the Righteousness of God which is by Faith. He is therefore in these words, Not having mine own Righteousness, which is by the Law; so far from intending only the Righteousness which he had before his Conversion, as that he intends it not at all.

The words of Davenant on this passage of the Apostle, being in my judgment not only sober, but weighty also, I shall transcribe them. Hic docet Apostolus quaenam illa justitia

sit qua nitendum coram Deo, nimirum quae per fidem apprehen∣ditur, at haec imputata est: Causam etiam ostendit cur jure nostra fiat, nimirum quia nos Christi sumus & in Christo com∣perimur; quia igitur insiti sumus in corpus ejus & coalescimus cum illo in unam personam, ideo ejus justitia nostra reputatur. De Justif. Habit. cap. 38. For whereas some begin to inter∣pret our being in Christ, and being found in him, so as to in∣tend no more but our profession of the Faith of the Gospel, The Faith of the Catholick Church in all ages concerning the Mystical Union of Christ and Believers, is not to be blown away with a few empty words and unproved Assertions.

The Answer therefore is full and clear unto the general Exception, namely, that the Apostle rejects our Legal, but not our Evangelical Righteousness. For (1.) the Apostle rejects, disclaims, disowns nothing at all, not the one, nor the other absolutely, but in comparison of Christ, and with respect unto the especial end of Justification before God, or a Righteousness in his sight▪ (2.) In that sense he rejects all our own Righteousness, but our Evangelical Righteousness, in the sense pleaded for, is our own, inherent in us, performed by us. (3.) Our Legal Righteousness, and our Evangelical, so far as an Inherent Righteousness is intended, are the same, and the different ends and use of the same Righteousness, is alone intended in that distinction, so far as it hath sense in it. That which in respect of Motives unto it, the ends of it, with the especial causes of its acceptance with God. is Evangelical, in respect of its original Prescription, Rule, and Measure, is Legal. When any can instance in any Act or Duty, in any habit or effect of it, which are not required by that Law which injoyns us to love the Lord our God, with all our heart, soul, and mind, and our neighbor as our selves; they shall be attended unto. (4.) The Apostle in this case rejects all the Works of Righteousness which we have done, Tit. 3.5. But our Evangelical Righteousness consisteth in

the Works of Righteousness which we do. (5.) He dis∣claims all that is our own. And if the Evangelical Righteous∣ness intended be our own, he sets up another in opposition unto it; and which therefore is not our own, but as it is im∣puted unto us. And I shall yet add some other reasons which render this pretence useless, or shew the falsness of it.

1. Where the Apostle doth not distinguish or limit what he speaks of, what ground have we to distinguish or limit his Assertions. Not by Works, saith he, sometimes absolutely, sometimes the Works of Righteousness which we have done; that is, not by some sort of Works say those who plead the con∣trary: But by what warrant? (2.) The Works which they pretend to be excluded, as wherein our own Righteousness that is rejected doth consist, are Works wrought without Faith, without the aid of Grace: But these are not good Works, nor can any be denominated righteous from them, nor is it any Righteousness that consists in them alone. For without Faith it is impossible to please God: And to what purpose should the Apostle exclude evil works and hypocriti∣cal, from our Justification? Who ever imagined, that any could be justified with respect unto them. There might have been some pretence for this gloss, had the Apostle said his own Works; but whereas he rejects his own Righteousness, to restrain it unto such Works as are not righteous, as will denominate none righteous, as are no Righteousness at all, is most absurd. (3.) Works wrought in Faith, if applied unto our Justification, do give occasion unto, or include boasting, more then any others, as being better and more praise wor∣thy then they. (4.) The Apostle elswhere excludes from Justification the Works that Abraham had done when he had been a Believer many years; and the Works of David when he described the Blessedness of a Man by the forgive∣ness of sins. (5.) The state of the Question which he

handles in his Epistle unto the Galatians, was expresly about the Works of them that did believe. For he doth not dis∣spute against the Jews, who would not be pressed in the least with his Arguments, namely, that if the inheritance were by the Law, then the promise was of none effect; and if Righteousness were by the Law, then did Christ die in vain: For these things they would readily grant. But he speaks unto them that were Believers, with respect unto those Works which they would have joyned with Christ and the Gospel, in order unto Justification. (6.) If this were the mind of the Apostle, that he would exclude one sort of Works, and assert the necessity of another unto the same end, why did he not once say so, especially considering how necessary it was that so he should do, to answer those objections against his doctrine which he himself takes notice of, and returns answer unto on other grounds, without the least intimation of any such distinction.

Bellarmine considereth this Testimony in three places, Lib. 1. cap. 18. Lib. 1. cap. 19. Lib. 5. cap. 5. De Justificat. And he returns three answers unto it, which contain the substance of all that is pleaded by others unto the same purpose. 1. He saith, That the Righteousness which is by the Law, and which is opposed unto the Righteousness which is by Faith, is not the Righ∣teousness written in the Law, or which the Law requires, but a Righteousness wrought without the aid of Grace, by the know∣ledge of the Law alone. 2. That the Righteousness which is by the Faith of Christ, are opera nostra justa facta ex fide, our own righteous Works wrought in Faith, which others call our Evangelical Works. (3.) That it is blasphemous to call the Duties of Inherent Righteousnes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loss and dung. But he labors in the fire with all his sophistry. For as to the first, (1.) That by the Righteousness which is by the Law, the Righteousness which the Law requires, is not intended, is a bold assertion, and expresly contradictory unto the

Apostle, Rom. 9.31. Chap. 10.5. In both places he declares the Righteousness of the Law to be the Righteousnes that the Law requires. (2.) The Works which he excludes, he calls the Works of Righteousness that we have done, Tit. 3.5. which are the Works that the Law requires. Unto the se∣cond, I say (1.) That the substance of it, is, That the A∣postle should profess that I desire to be found in Christ, not having my own Righteousness, but having my own Righteous∣ness; for Evangelical Inherent Righteousness was properly his own. And I am sorry that some should apprehend that the Apostle in these words did desire to be found in his own Righteousness in the presence of God, in order un∣to his Justification. For nothing can be more contrary, not only unto the perpetual tenor and design of all his discourses, on this subject, but also unto the Testimony of all other holy Men in the Scripture, to the same purpose, as we have proved before. And I suppose there are very few true Believers at present, whom they will find to comply and joyn with, them in this desire of being found in their own Personal Evangelical Righteousness, or the Works of Righteousness which they have done, in their tryal before God, as unto their Justification. We should do well to read our own hearts, as well as the Books of others in this matter. (2.) The Righteousness which is of God by Faith, is not our own Obedience or Righteousness, but that which is opposed unto it: That which God imputes unto us, Rom. 4.6. That which we receive by way of gift, Rom. 5.17. (3.) That by the Righteousness which is by the Faith of Christ Jesus our own Inherent Righteousness is not intended, is evident from hence, That the Apostle excludes all his own Righte∣ousness, as, and when he was found in Christ, that is, what ever he had done as a Believer. And if there be not an opposition in these words, between a Righteousness that is our own, and that which is not our own, I know not in

what words it can be expressed. Unto the third I say, (1.) The Apostle doth not, nor do we say, that he doth, call our Inherent Righteousness dung, but only that he accounts it so. (2.) He doth not account it so absolutely, which he is most remote from, but only in comparison with Christ. (3.) He doth not esteem it so in it self, but only as unto his trust in it, with respect unto one especial end, namely, our Justification before God. (4.) The Prophet Isaiah in the same respect, terms all our Righteousness filthy rags, Chap. 64.6. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an expression of as much contempt, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

5. Some say all Works are excluded as meritorious of Grace, Life, and Salvation, but not as the condition of our Justification before God. But (1.) what ever the Apostle excludes, he doth it absolutely, and with all re∣spects, because he sets up something else in opposition unto it. (2.) There is no ground left for any such distinction in this place: For all that the Apostle requires unto our Justification is, (1.) That we be found in Christ, not in our selves. (2.) That we have the Righteousness of God, not our own. (3.) That we be made partakers of this Righteousness by Faith, which is the substance of what we plead for.