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

CHAP. III. The Ʋse of Faith in Justification; Its especial Object farther cleared. (Book 3)

THe Description before given of Justifying Faith doth sufficiently manifest of what Ʋse it is in Justification. Nor shall I in general add much unto what may be thence observed unto that purpose. But whereas this Ʋse of it hath been expressed with some variety, and several ways of it as∣serted inconsistent with one another, they must be considered in our passage. And I shall do it with all brevity possible; for these things lead not in any part of the Controversie about the Nature of Justification, but are meerly subservient unto other Conceptions concerning it. When Men have fixed their Apprehensions about the principal matters in Contro∣versie, they express what concerneth the Ʋse of Faith in an Accommodation thereunto. Supposing such to be the Na∣ture of Justification as they assert, it must be granted that the Ʋse of Faith therein, must be what they plead for. And if what is peculiar unto any in the substance of the Doctrine be disproved, they cannot deny but that their Notions about the Ʋse of Faith do fall unto the Ground. Thus is it with all who affirm Faith to be either the Instrument, or the Con∣dition, or the Causa sine qua non, or the preparation and dispo∣sition of the Subject, or a meritorious cause by way of con∣decency or congruity, in and of our Justification. For all these notions of the Ʋse of Faith are suited and accommo∣dated unto the Opinions of Men concerning the nature and principal causes of Justification. Neither can any Trial or Determination be made, as unto their Truth and Propriety,

but upon a previous Judgment concerning those causes, and the whole Nature of Justification it self. Whereas therefore it were vain and endless to plead the principal matter in Con∣troversie upon every thing that occasionally belongs unto it; and so by the Title unto the whole Inheritance on every Cot∣tage that is built on the premises, I shall briefly speak unto these various Conceptions about the Ʋse of Faith in our Ju∣stification, rather to find out and give an understanding of what is intended by them, than to argue about their Truth and Propriety, which depends on that wherein the substance of the Controversie doth consist.

Protestant Divines until of late, have unanimously affirmed Faith to be the instrumental cause of our Justification. So it is expressed to be in many of the publick Confessions of their Churches. This Notion of theirs concerning the Nature and Ʋse of Faith, was from the first opposed by those of the Ro∣man Church. Afterwards it was denied also by the Socinians, as either false or improper. Socin. Miscellnn. Smalcius adv. Frantz. disput. 4 Schlicting. adver. Meisner. de Justificat. And of late this expression is disliked by some among our selves; wherein they follow Episcopius Curcellius and others of that way. Those who are sober and moderate do rather decline this Notion and Expression as improper than reject them as untrue. And our safest course in these cases is to consider what is the thing or matter intended. If that be agreed upon, he deserves best of Truth, who parts with strife about propriety of Expressions, before it be medled with. Tena∣cious pleading about them will surely render our Contenti∣ons Endless; and none will ever want an Appearance of pro∣bability to give them countenance in what they pretend. If our design in teaching be the same with that of the Scripture, namely, to inform the Minds of Believers, and convey the Light of the knowledge of God in Christ unto them, we must be contented sometimes to make use of such Expressions, as

will scarce pass the Ordeal of arbitrary Rules and Distinctions through the whole compass of notional and artificial Sciences. And those who without more ado reject the instrumentality of Faith in our Justification as an unscriptural Notion, as though it were easie for them with one breath to blow away the Reasons and Arguments of so many Learned Men as have pleaded for it, may not I think do amiss to review the Grounds of their Confidence. For the Question being only concer∣ning what is intended by it, it is not enough that the Term or Word it self of an instrument is not found unto this pur∣pose in the Scripture. For on the same Ground we may re∣ject a Trinity of Persons in the Divine Essence, without an acknowledgment whereof, not one Line of the Scripture can be rightly understood.

Those who assert Faith to be as the Instrumental cause in our Justification, do it with respect unto two Ends. For first they design thereby to declare the meaning of those expressi∣ons in the Scripture, wherein we are said to be justified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absolutely, which must denote, either instrumentum aut formam, aut modum actionis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Rom. 3.28. Therefore we conclude that a Man is justified by Faith. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Rom. 1.17. Gal. 3.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Ephes. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 3.22, 30. That is fide; ex fide, per fidem; which we can express only by Faith or through Faith. Propter fidem, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for our Faith we are no where said to be justified. The Enquiry is, what is the most proper, lightsome, and convenient way of declaring the mean∣ing of these Expressions. This the Generality of Protestants do judge to be by an instrumental cause. For some kind of causality they do plainly intimate, whereof the lowest and meanest is that which is instrumental. For they are used of Faith in our Ju∣stification before God, and of no other Grace or Duty what∣ever. Wherefore the proper Work or Office of Faith in our Justification is intended by them. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no where used

in the whole New Testament with a genitive case, (nor in any other good Author) but it denotes an instrumental Efficiency at least. In the divine Works of the Holy Trinity, the opera∣tion of the second Person, who is in them a principal Efficient, yet is sometimes expressed thereby; it may be to denote the order of Operation in the Holy Trinity answering the order of Subsistence, though it be applied unto God absolutely or the Father; Rom. 11.35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by him are all things. Again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are directly opposed, Gal. 3.2. But when it is said that a man is not justified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the works of the Law, it is acknowledged by all that the meaning of the Expression is to exclude all efficiency in every kind of such works from our Justification. It follows therefore that where in opposition hereunto, we are said to be justified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Faith; an instrumental efficiency is intended. Yet will I not therefore make it my controversie with any, that Faith is properly an instrument, or the instrumental cause in or of our Justification; and so divert into an impertinent contest about the nature and kinds of Instruments and Instru∣mental causes as they are metaphysically hunted with a confused Cry of futilous terms and distinctions. But this I judge, that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural Expressions so often used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is none so proper as this of an Instrument or Instrumental cause, seeing a causa∣lity is included in them, and that of any other kind certainly excluded; nor hath it any of its own.

But it may be said, that if Faith be the Instrumental cause of Justification; it is either the Instrument of God, or the Instrument of Believers themselves. That it is not the Instru∣ment of God is plain, in that it is a duty which he prescribeth unto us; it is an Act of our own; and it is we that believe not God; nor can any Act of ours be the Instrument of his

Work. And if it be our Instrument, seeing an Efficiency is ascri∣bed unto it, then are we the efficient causes of our own Justifi∣cation in some sense, and may be said to justifie our selves, which is derogatory to the Grace of God, and the Blood of Christ.

I confess that I lay not much weight on Exceptions of this nature. For (1) notwithstanding what is said herein, the Scripture is express, that God justifieth us by Faith. It is one God which shall justifie the Circumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (by Faith) and the uncircumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through or by Faith, Rom. 3.30. The Scripture foreseeing that God would justifie the Hea∣then through Faith, Gal. 3.8. As he purifieth the Hearts of men by Faith, Act. 15.9. Wherefore Faith in some sense may be said to be the Instrument of God in our Justification; both as it is the means and way ordained and appointed by him on our part whereby we shall be justified, as also because he bestoweth it on us, and works it in us unto this end that we may be justified; For by Grace we are saved, through Faith, and that not of our selves, it is the Gift of God, Ephes. 3.8. If any one shall now say, that on these accounts, or with respect unto Divine Ordination and Operation concur∣ring unto our Justification, that Faith is the Instrument of God in its place and way, (as the Gospel also is, Rom. 1.16. and the Ministers of it, 2 Cor. 5.18. 1 Tim. 4.6. and the Sacraments also, Rom. 4.11. Tit. 3.5. in their several places and kinds) unto our Justification, it may be he will contri∣bute unto a right conception of the work of God herein, as much as those shall by whom it is denied.

But that which is principally intended is, that it is the In∣strument of them that do believe. Neither yet are they said hereon to justifie themselves. For whereas it doth nei∣ther really produce the effect of Justification by a physical ope∣ration, nor can do so, it being a pure Soveraign Act of God; nor is morally any way meritorious thereof, nor doth dispose the subject wherein it is unto the Introduction of an inherent

formal cause of Justification, there being no such thing in rerum natura, nor hath any other Physical or moral respect un∣to the effect of Justification, but what ariseth meerly from the constitution and appointment of God, there is no Colour of Reason from the Instrumentality of Faith asserted, to ascribe the Effect of Justification unto any, but unto the prin∣cipal efficient cause, which is God alone, and from whom it proceedeth in a way of free and soveraign Grace, disposing the Order of things, and the Relation of them one unto ano∣ther, as seemeth good unto him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Rom. 3.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 25. It is there∣fore the Ordinance of God prescribing our duty, that we may be justified freely by his Grace, having its use and operation towards that End after the manner of an Instrument, as we shall see farther, immediately. Wherefore so far as I can discern, they contribute nothing unto the real understanding of this Truth, who deny Faith to be the in∣strumental cause of our Justification, and on other Grounds assert it to be the Condition thereof, unless they can prove that this is a more natural exposition of those expressions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the first thing to be en∣quired after. For all that we do in this matter is but to en∣deavour a right understanding of Scripture propositions and expressions, unless we intend to wander extra oleas, and lose our selves in a maze of uncertain conjectures.

Secondly, They designed to declare the use of Faith in Ju∣stification, expressed in the Scripture by apprehending and re∣ceiving of Christ, or his Righteousness, and Remission of sins thereby. The words whereby this use of Faith in our Justi∣fication is expressed are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the constant use of them in the Scripture is to take or receive what is offered, tendered, given or granted unto us; or to apprehend and lay hold of any thing thereby to make it our own, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also used in the same sense. Heb.

2.16. So are we said by Faith to receive Christ, Joh. 1.12. Col. 2.6. The Abundance of Grace and the Gift of Righte∣ousness, Rom. 5.17. The word of Promise, Act. 2.41. The word of God, Act. 8.14. 1 Thes. 1.6. chap. 2.13. The Atonement made by the blood of Christ, Rom. 5.11. The for∣giveness of sins, Act. 10.43. chap. 26.18. The Promise of the spirit, Gal. 3.14. The Promises, Heb. 9.15. There is there∣fore nothing that concurreth unto our Justification, but we receive it by Faith. And unbelief is expressed by not re∣ceiving, Joh. 1.11. chap. 3.11. chap. 12.48. chap. 14.17. Wherefore the Object of Faith in our Justification, that whereby we are justified, is tendered, granted and given unto us of God, the use of Faith being to lay hold upon it, to re∣ceive it, so as that it may be our own. What we receive of outward things that are so given unto us, we do it by our hand which therefore is the instrument of that reception, that whereby we apprehend or lay hold of any thing to appro∣priate it unto our selves; and that because this is the pecu∣liar Office which by nature it is assigned unto among all the members of the body. Other Ʋses it hath, and other mem∣bers on other Accounts may be as useful unto the body as it; but it alone is the instrument of receiving and apprehending that which being given, is to be made our own and to abide with us. Whereas therefore the Righteousness wherewith we are justified is the Gift of God, which is tendred unto us in the Promise of the Gospel, the Use and Office of Faith being to receive, apprehend, or lay hold of and appropriate this Righteousness, I know not how it can be better expressed than by an Instrument, nor by what notion of it more light of understanding may be conveyed unto our minds. Some may suppose other Notions are meet to express it by on other Accounts; and it may be so with respect unto other uses of it. But the sole present Enquiry is, how it shall be declared, as that which receiveth Christ, the Atonement, the Gift of

Righteousness, which will prove its only use in our Justifica∣tion. He that can better express this than by an Instrument, ordained of God unto this End, all whose use depends on that Ordination of God, will deserve well of the Truth. It is true that all those who place the formal Cause or Reason of our Justification in our selves, or our inherent Righteous∣ness, and so either directly or by just consequence deny all Im∣putation of the Righteousness of Christ unto our Justifica∣tion, are not capable of admitting Faith to be an Instrument in this work, nor are pressed with this consideration. For they acknowledge not that we receive a Righteousness which is not our own by way of Gift, whereby we are justified, and so cannot allow of any Instrument whereby it should be received. The Righteousness it self being as they phrase it, putative, imaginary, a chimaera, a fiction, it can have no real accidents, nothing that can be really predicated concerning it. Wherefore as was said at the Entrance of this Discourse, the Truth and Propriety of this declaration of the Ʋse of Faith in our Justification by an Instrumental cause, depends on the substance of the Doctrine it self concerning the na∣ture and principal causes of it, with which they must stand or fall. If we are justified through the Imputation of the Righteousness of Christ, which Faith alone apprehends and receives, it will not be denied but that it is rightly enough placed as the Instrumental cause of our Justification. And if we are justified by an inherent Evangelical Righteousness of our own, Faith may be the Condition of its Imputation, or a disposition for its Introduction, or a congruous merit of it, but an Instrument it cannot be. But yet for the present it hath this double advantage; (1) That it best and most ap∣positely answers what is affirmed of the Ʋse of Faith in our Justification, in the Scripture, as the Instances given do ma∣nifest; (2.) That no other notion of it can be so stated, but that it must be apprehended in order of time to be previous

unto Justification, which Justifying Faith cannot be, unless a man may be a true Believer with Justifying Faith, and yet not be justified.

Some do plead that Faith is the Condition of our Justifica∣tion, and that otherwise it is not to be conceived of. As I said before, so I say again, I shall not contend with any man about Words, Terms, or Expressions, so long as what is in∣tended by them, is agreed upon. And there is an obvious sense wherein Faith may be called the Condition of our Justi∣fication. For no more may be intended thereby, but that it is the Duty on our part which God requireth, that we may be justified. And this the whole Scripture beareth witness unto. Yet this hindereth not, but that as unto its Ʋse, it may be the Instrument whereby we apprehend or receive Christ and his Righteousness. But to assert it the Condition of our Justification, or that we are justified by it as the Con∣dition of the New Covenant, so as from a pre-conceived sig∣nification of that word, to give it another use in Justification exclusive of that pleaded for, as the Instrumental Cause thereof, is not easily to be admitted; because it supposeth an Alteration in the substance of the Doctrine it self.

The Word is no where used in the Scripture in this matter; which I argue no farther, but that we have no certain Rule or Standard to try and measure its signification by. Where∣fore it cannot first be introduced in what sense men please, and then that sense turned into Argument for other Ends. For thus on a supposed concession, that it is the Condition of our Justification, some heighten it into a subordinate Righte∣ousness, imputed unto us, antecedently as I suppose, unto the Imputation of the Righteousness of Christ in any sense, whereof it is the Condition. And some who pretend to lessen its efficiency or dignity in the use of it in our Justification say, it is only causa sine qua non, which leaves us at as great an un∣certainty as to the nature and efficacy of this Condition

as we were before. Nor is the true sense of things at all illustrated, but rather darkened by such notions.

If we may introduce Words into Religion no where used in the Scripture (as we may and must if we design to bring light, and communicate proper apprehensions of the things contained unto the minds of men) yet are we not to take along with them arbitrary pre-conceived senses, forged either among Lawyers, or in the Peripatetical School. The use of them in the most approved Authors of the Language where∣unto they do belong, and their common vulgar acceptation among our selves, must determine their sense and meaning. It is known what confusion in the minds of men, the Introdu∣ction of words into Ecclesiastical Doctrines, of whose signi∣fication there hath not been a certain determinate Rule agreed on, hath produced. So the word Merit was introduced by some of the Ancients, (as is plain from the design of their Discourses where they use it) for impetration or acquisition quovis modo; by any means whatever. But there being no cogent Reason to confine the Word unto that precise signifi∣cation, it hath given occasion to as great a Corruption as hath befallen Christian Religion. We must therefore make use of the best means we have to understand the meaning of this word, and what is intended by it, before we admit of its use in this case.

Conditio in the best Latine Writers is variously used; an∣swering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek: That is, Status, Fortuna, Dignitas, Causa, Pactum initum. In which of their significations it is here to be understood is not easie to be determined. In common use among us, it sometimes de∣notes the State and Quality of men, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and sometimes a valuable consideration of what is to be done; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But herein it is applied unto things in great variety; sometimes the principal procuring purchasing cause is so expressed. As the Condition whereon a man lends

another an hundred pound, is that he be paid it again with In∣terest. The Condition whereon a man conveyeth his Land unto another, is, that he receive so much money for it. So a Condition is a valuable consideration. And sometimes it signifies such things as are added to the principal cause where∣on its operation is suspended. As a man bequeaths an hun∣dred pound unto another, on condition that he come or go to such a place to demand it. This is no valuable considera∣tion, yet is the effect of the principal cause, or the Will of the Testator suspended thereon. And as unto Degrees of respect unto that whereof any thing is a Condition, as to pur∣chase, procurement, valuable consideration, necessary pre∣sence, the variety is endless. We therefore cannot obtain a determinate sense of this word Condition, but from a parti∣cular declaration of what is intended by it, wherever it is used. And although this be not sufficient to exclude the Ʋse of it from the Declaration of the way and manner how we are justified by Faith; yet is it so to exclude the imposition of any precise signification of it, any other than is given it by the matter treated of. Without this every thing is left ambi∣guous and uncertain whereunto it is applied.

For Instance; It is commonly said that Faith and New Obedience are the Condition of the New Covenant. But yet because of the ambiguous signification and various use of that term (Condition) we cannot certainly understand what is intended in the Assertion. If no more be intended, but that God in and by the New Covenant doth indispensibly require these things of us, that is, the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead, in order unto his own Glory, and our full enjoyment of all the Benefits of it, it is unquestionably true. But if it be intended, that they are such a Condition of the Covenant, as to be by us performed antecedently unto the participation of any Grace, Mercy, or Priviledge of it, so as that they

should be the consideration and procuring causes of them, that they should be all of them as some speak, the Reward of our Faith and Obedience, it is most false, and not only con∣trary to express Testimonies of Scripture, but destructive of the nature of the Covenant it self. If it be intended that these things, though promised in the Covenant and wrought in us by the Grace of God, are yet Duties required of us in order unto the participation and enjoyment of the full End of the Covenant in Glory, it is the Truth which is asserted. But if it be said that Faith and New Obedience, that is the Works of Righteousness which we do, are so the Condition of the Covenant, as that whatever the one is ordained of God as a means of, and in order to such or such an End, as Justi∣fication, that the other is likewise ordained unto the same End, with the same kind of Efficacy, or with the same respect unto the effect, it is expresly contrary to the whole scope and express Design of the Apostle on that Subject. But it will be said that a Condition in the sense intended, when Faith is said to be the Condition of our Justification, is no more but that it is causa sine qua non; which is easie enough to be apprehended. But yet neither are we so delivered out of uncertainties, into a plain understanding of what is inten∣ded. For these causae sine quibus non, may be taken largely or more strictly and precisely. So are they commonly distin∣guished by the Masters in these Arts. Those so called in a larger sense, are all such causes in any kind of efficiency or merit, as are inferiour unto principal Causes, and would ope∣rate nothing without them, but in conjunction with them have a real effective influence, Physical or Moral, into the production of the effect. And if we take a Condition to be a causa sine qua non, in this sense, we are still at a loss what may be its Use, Efficiency or Merit, with respect unto our Justification. If it be taken more strictly for that which is necessarily present, but hath no causality in any kind, not

that of a receptive Instrument, I cannot understand how it should be an Ordinance of God. For every thing that he hath appointed unto any end Moral or Spiritual, hath by vir∣tue of that Appointment, either a symbolical instructive effi∣cacy, or an active efficiency, or a rewardable condecency with respect unto that End. Other things may be generally and remotely necessary unto such an End, so far as it partakes of the order of natural beings, which are not Ordinances of God with respect thereunto, and so have no kind of causality with respect unto it, as it is Moral or Spiritual. So the Air we breath is needful unto the preaching of the Word, and consequently a causa sine qua non thereof; but an Ordinance of God with especial respect thereunto it is not. But every thing that he appoints unto an especial spiritual End, hath an Efficacy or Operation in one or other of the ways mentioned. For they either concur with the principal cause in its internal Efficiency, or they operate externally in the removal of Ob∣stacles and Hinderances that oppose the principal cause in its Efficiency. And this excludes all causes sine quibus non strict∣ly so taken from any place among Divine Ordinances. God appoints nothing for an End that shall do nothing. His Sa∣craments are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by virtue of his Institution do exhibit that Grace which they do not in themselves con∣tain. The preaching of the Word hath a real Efficiency unto all the Ends of it; so have all the Graces and Duties that he worketh in us, and requireth of us; by them all are we made meet for the Inheritance of the Saints in Light; And our whole Obedience through his gracious Appointment hath a rewardable condecency with respect unto Eternal Life. Where∣fore as Faith may be allowed to be the condition of our Justi∣fication, if no more be intended thereby, but that it is what God requires of us that we may be justified; so to confine the declaration of its Ʋse in our Justification unto its being the condition of it, when so much as a determinate significa∣tion

of it cannot be agreed upon, is subservient only unto the Interest of unprofitable strife and contention.

To close these Discourses concerning Faith and its Ʋse in our Justification, some things must yet be added concerning its especial Object. For although what hath been spoken al∣ready thereon, in the description of its nature and object in general, be sufficient in general to state its especial Object al∣so; yet there having been an Enquiry concerning it, and debate about it in a peculiar notion, and under some especial terms, that also must be considered. And this is whether Ju∣stifying Faith in our Justification or its Ʋse therein, do re∣spect Christ as a King and Prophet, as well as a Priest with the satisfaction that as such he made for us, and that in the same manner, and unto the same Ends and Purposes. And I shall be brief in this Enquiry, because it is but a late controversie, and it may be hath more of Curiosity in its Disquisition, than of Edification in its Determination. However being not, that I know of, under these terms stated in any publick Con∣fessions of the Reformed Churches, it is free for any to ex∣press their Apprehensions concerning it. And to this pur∣pose I say;

1. Faith whereby we are justified in the receiving of Christ, principally respects his Person for all those Ends for which he is the Ordinance of God. It doth not in the first place as it is Faith in general, respect his Person absolutely, seeing its formal Object as such, is the Truth of God in the Propositi∣on, and not the thing it self proposed. Wherefore it so re∣spects and receives Christ as proposed in the Promise; the Pro∣mise it self being the formal Object of its Assent.

2. We cannot so receive Christ in the Promise, as in that Act of receiving him to exclude the consideration of any of his Offices. For as he is not at any time to be considered by us, but as vested with all his Offices, so a distinct conception of the mind to receive Christ as a Priest, but not as a King or

Prophet, is not Faith but unbelief, not the receiving but the rejecting of him.

3. In the receiving of Christ for Justification formally, our distinct express Design is to be justified thereby, and no more. Now to be justified is to be freed from the Guilt of sin, or to have all our sins pardoned, and to have a Righteousness wherewith to appear before God, so as to be accepted with him, and a Right to the Heavenly Inheritance. Every Be∣liever hath other designs also, wherein he is equally concer∣ned with this; as namely, the Renovation of his Nature, the Sanctification of his Person, and Ability to live unto God in all holy Obedience. But the things before mentioned are all that he aimeth at or designeth in his Applications unto Christ, or his receiving of him unto Justification. Where∣fore,

4. Justifying Faith in that Act or Work of it whereby we are justified, respecteth Christ in his Priestly Office alone, as he was the surety of the Covenant, with what he did in the discharge thereof. The Consideration of his other Offices is not excluded, but it is not formally comprised in the Object of Faith as Justifying.

5. When we say that the Sacerdotal Office of Christ, or the Blood of Christ, or the satisfaction of Christ is that alone which Faith respects in Justification, we do not exclude, yea we do really include and comprise in that Assertion, all that depends thereon, or concurs to make them effectual unto our Justification. As (1) The free Grace and Favour of God in giving of Christ for us and unto us, whereby we are fre∣quently said to be justified, Rom. 3.24. Ephes. 2.8. Tit. 3.7. His Wisdom, Love, Righteousness and Power, are of the same Consideration as hath been declared. (2) Whatever in Christ himself was necessary antecedently unto his dis∣charge of that Office, or was consequential thereof, or did necessarily accompany it. Such was his Incarnation, the whole

course of his Obedience, his Resurrection, Ascension, Exaltation and Intercession. For the Consideration of all these things is inseparable from the Discharge of his Priestly Office. And therefore is Justification either expresly or virtually assigned unto them also, Gen. 3.15. 1 Joh. 3.8. Heb. 2.13, 14, 15, 16. Rom. 4.25. Act. 5.31. Heb. 7.27. Rom. 8.34. But yet wherever our Justification is so assigned unto them, they are not absolutely considered, but with respect unto their relation to his Sacrifice and Satisfaction. (3) All the means of the Application of the Sacrifice and Righteousness of the Lord Christ unto us are also included therein. Such is the principal Efficient cause thereof which is the Holy Ghost, whence we are said to be justified in the Name of our Lord Jesus Christ, and by the Spi∣rit of our God, 1 Cor. 6.11. and the instrumental cause thereof on the part of God, which is the Promise of the Gospel, Rom. 1.17. Gal. 3.22, 23. It would therefore be unduly pretended, that by this Assertion we do narrow or straiten the Object of Justifying Faith as it Justifies. For indeed we assign a respect unto the whole Mediatory Office of Christ, not excluding the Kingly and Prophetical parts there∣of; but only such a notion of them, as would not bring in more of Christ, but much of our selves into our Justification. And the Assertion as laid down may be proved.

1. From the Experience of all that are justified, or do seek for Justification according unto the Gospel. For under this notion of seeking for Justification, or a Righteousness unto Justification, they were all of them to be considered, and do consider themselves as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, guilty before God, subject, obnoxious, liable unto his wrath in the curse of the Law; as we declared in the Entrance of this Discourse, Rom. 3.19. They were all in the same state that Adam was in after the Fall, unto whom God proposed the Relief of the In∣carnation and Suffering of Christ, Gen. 3.15. And to seek after Justification, is to seek after a discharge from this woful

state and condition. Such persons have and ought to have other designs and desires also. For whereas the state where∣in they are antecedent unto their Justification, is not only a state of Guilt and Wrath, but such also as wherein through the Depravation of their Nature, the power of sin is preva∣lent in them, and their whole Souls are defiled, they design and desire not only to be justified, but to be sanctified also. But as unto the Guilt of sin, and the want of a Righteous∣ness before God, from which Justification is their Relief, herein I say they have respect unto Christ as set forth to be a Propitiation through Faith in his Blood. In their Design for Sanctification they have respect unto the Kingly and Prophe∣tical Offices of Christ, in their especial exercise. But as to their freedom from the Guilt of sin, and their Acceptance with God, or their Justification in his sight, that they may be freed from condemnation, that they may not come into judgment; it is Christ crucified, it is Christ lifted up as the brazen Serpent in the Wilderness, it is the Blood of Christ, it is the Propitiation that he was, and the Atonement that he made, it is his bearing their sins, his being made sin and the curse for them, it is his Obedience, the End which he put unto sin, and the Everlasting Righteousness which he brought in, that alone their Faith doth fix upon and acqui∣esce in. If it be otherwise in the Experience of any, I ac∣knowledge I am not acquainted with it. I do not say that Conviction of sin is the only antecedent Condition of actual Justification. But this it is that makes a sinner subjectum capax Justificationis. No man therefore is to be considered as a person to be Justified, but he who is actually under the power of the Conviction of sin, with all the necessary consequents thereof. Suppose therefore any sinner in this Condition, as it is described by the Apostle, Rom. 3. Guilty before God, with his mouth stopped as unto any pleas, defences or excuses; suppose him to seek after a Relief and Deliverance out of

this estate, that is to be justified according to the Gospel; he neither doth, nor can wisely take any other course than what he is there directed unto by the same Apostle, ver. 20, 21, 22, 23, 24, 25. Therefore by the Deeds of the Law there shall no flesh be justified in his sight; for by the Law is the knowledge of sin. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and the Pro∣phets. Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe, for there is no difference; For all have sinned, and come short of the Glory of God, Being justified freely by his Grace, through the Redem∣ption that is in Jesus Christ; whom God hath set forth to be a propitiation through Faith in his Blood, to declare his Righ∣teousness for the remission of sins that are past, through the for∣bearance of God. Whence I argue;

That which a Guilty condemned sinner finding no hope, nor Relief from the Law of God the sole Rule of all his Obe∣dience, doth betake himself unto by Faith that he may be delivered or justified, that is the especial Object of Faith as Justifying. But this is the Grace of God alone through the Redemption that is in Christ, or Christ proposed as a Propi∣tiation through Faith in his Blood. Either this is so, or the Apostle doth not aright guide the Souls and Consciences of men in that condition wherein he himself doth place them. It is the Blood of Christ alone that he directs the Faith unto of all them that would be justified before God. Grace, Re∣demption, Propitiation, all through the Blood of Christ, Faith doth peculiarly respect and fix upon. This is that, if I mistake not, which they will confirm by their Experience, who have made any distinct observation of the actings of their Faith in their Justification before God.

2. The Scripture plainly declares that Faith as Justifying, respects the sacerdotal Office and Actings of Christ alone. In the great Representation of the Justification of the Church of Old

in the Expiatory Sacrifice, when all their sins and iniquities were pardoned, and their persons accepted with God, the acting of their Faith was limited unto the Imposition of all their sins on the head of the Sacrifice by the high Priest, Lev. 16. By his knowledge, that is Faith in him shall my righteous Servant justifie many, for he shall bear their iniquities, Isa. 53.11. That alone which Faith respects in Christ as unto the Justification of sinners, is his bearing their iniquities. Guilty convinced sinners look unto him by Faith, as those who were stung with fiery Serpents did to the Brazen Serpent; that is, as he was lifted up on the Cross, Joh. 3.14, 15. So did he himself ex∣press the nature and actings of Faith in our Justification, Rom. 3.24, 25. 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. As he is a Pro∣pitiation, as he shed his Blood for us, as we have Redem∣ption thereby, he is the peculiar Object of our Faith, with respect unto our Justification. See to the same purpose, Rom. 5.9, 10. Ephes. 1.7. Col. 1.14. Ephes. 2.13, 14, 15, 16. Rom. 8.3, 4. He was made sin for us who knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5.21. That which we seek after in Justification is a Participation of the Righteousness of God; to be made the Righteousness of God, and that not in our selves but in another, that is in Christ Jesus. And that alone which is proposed unto our Faith as the means and cause of it, is, his being made sin for us, or a Sacrifice for sin, wherein all the Guilt of our sins was laid on him, and he bare all our Iniquities. This therefore is its peculiar Object herein. And wherever in the Scripture we are directed to seek for the forgiveness of sins by the Blood of Christ, receive the Atonement, to be justified through the Faith of him as crucified, the Object of Faith in Justification is limited and determined.

But it may be pleaded in Exception unto the Testimonies,

that no one of them doth affirm, that we are justified by Faith in the Blood of Christ alone; so as to exclude the consideration of the other Offices of Christ and their actings, from being the Object of Faith in the same manner, and unto the same ends, with his Sacerdotal Office, and what belongs thereunto, or is derived from it.

Answ. This exception derives from that common Objection against the Doctrine of Justification by Faith alone; namely that, That exclusive term alone, is not found in the Scripture, or in any of the Testimonies that are produced for Justifi∣cation by Faith. But it is replyed with sufficient evidence of Truth, that although the word be not found Syllabically used unto this purpose; yet there are exceptive Expressions equivalent unto it, as we shall see afterwards. It is so in this particular instance also. For (1) whereas our Justification is expresly ascribed unto our Faith in the Blood of Christ, as the Propitiation for our Sins, unto our believing in him as Crucified for us, and it is no where ascribed unto our receiving of him as King, Lord, or Prophet; it is plain, that the for∣mer Expressions are virtually exclusive of the later considera∣tion. (2) I do not say, That the consideration of the Kingly and Prophetical Offices of Christ is excluded from our Justification, as works are excluded in Opposition unto Faith and Grace. For they are so excluded, as that we are to exercise an act of our minds in their positive Rejection, as saying, Get you hence, you have no Lot nor Portion in this matter. But as to these Offices of Christ, as to the Object of Faith as Justifying, we say only that they are not included therein. For so to believe to be justified by his Blood, as to exercise a positive act of the mind, excluding a compliance with his other Offices, is an impious Imagination.

3. Neither the Consideration of these Offices themselves, nor of any of the peculiar Acts of them, are suited to give the Souls and Consciences of convinced Sinners, that Relief

which they seek after in Justification. We are not in this whole cause to lose out of our Eye, the state of the Per∣son who is to be justified, and what it is he doth seek after, and ought to seek after, therein. Now this is Pardon of Sin, and Righteousness before God alone. That therefore, which is no way suited to give or tender this Relief unto him, is not, nor can be the Object of his Faith, whereby he is justified in that exercise of it, whereon his justification doth depend. This Relief it will be said, is to be had in Christ alone; it is true, but under what Consi∣deration? For the sole design of the Sinner, is how he may be accepted with God, be at peace with him, have all his wrath turned away, by a Propitiation or Attonement. Now this can no otherwise be done, but by the acting of some one, towards God, and with God on his behalf; for it is about the turning away of Gods Anger, and Acceptance with him, that the enquiry is made. It is by the Blood of Christ, that we are made nigh, who were far off; Eph. 2.13. By the Blood of Christ are we Reconciled who were Enemies; v. 16. By the Blood of Christ we have Redemption. Rom. 3.24, 25. Eph. 1.7. &c. This therefore, is the Object of Faith.

All the actings of the Kingly and Prophetical Offices of Christ, are all of them from God, that is in the Name and Authority of God towards us. Not any one of them is towards God on our behalf, so as that by vertue of them, we should expect Acceptance with God. They are all Good, Blessed, Holy, in themselves, and of an eminent tendency unto the Glory of God in our Salvation: Yea, they are no less necessary unto our Salvation to the praise of Gods Grace, then are the Attonement for Sin and Satisfaction which he made; for from them is the way of life Revealed unto us, Grace communicated, our Persons sanctified, and the Reward bestowed. Yea, in the exercise of his Kingly power doth

the Lord Christ doth pardon and justifie Sinners. Not that he did as a King constitute the Law of Justification, for it was given and established in the first Promise, and he came to put it in Execution; Joh. 3.16. But in the vertue of his Attone∣ment and Righteousness imputed unto them, he doth both pardon and justifie Sinners. But they are the acts of his Sa∣cerdotal Office alone, that respect God on our behalf. What∣ever he did on Earth with God for the Church, in Obedience, Suffering, and Offering up of himself, whatever he doth in Heaven in Intercession, and Appearance in the presence of God for us, it all entirely belongs unto his Priestly Office. And in these things alone doth the Soul of a convinced Sin∣ner find Relief, when he seeks after Deliverance from the state of Sin and Acceptance with God. In these there∣fore alone the peculiar Object of his Faith, that which will give him Rest and Peace, must be comprized. And this last consideration is of it self sufficient to determine this diffe∣rence.

Sundry things are Objected against this Assertion, which I shall not here at large discuss, because what is material in any of them, will occur on other occasions, where its considerati∣on will be more proper. In general it may be pleaded, that Justifying Faith is the same with saving Faith; nor is it said, that we are justified by this or that part of Faith, but by Faith in General, that is, as taken essentially for the entire Grace of Faith. And as unto Faith in this sense, not only a respect unto Christ in all his Offices, but Obedience it self also is included in it, as is evident in many places of the Scripture. Wherefore there is no Reason why we should limit the Ob∣ject of it, unto the Person of Christ as acting in the discharge of his Sacerdotal Office, with the Effects and Fruits thereof.

Answ. 1. Saving Faith, and Justifying Faith in any Belie∣ver are one and the same, and the Adjuncts of Saving and Justifying are but external Denominations, from its distinct

Operations and Effects. But yet Saving Faith doth act in a peculiar manner, and is of peculiar use in Justification, such as it is not of under any other Consideration whatever. Wherefore (2) Although Saving Faith as it is described in General, do ever include Obedience, not as its Form or Essence, but as the necessary Effect is included in the cause, and the Fruit in the Fruit-bearing juyce, and is often mentioned as to its Being and Exercise, where there is no express mention of Christ, his Blood, and his Righteousness, but is applied unto all the Acts, Duties, and Ends of the Gospel; yet this proves not at all, but that as unto its Duty, Place, and acting in our Justification, it hath a peculiar Object. If it could be proved, that where Justification is ascribed unto Faith, that there it hath any other Object assigned unto it, as that which it rested in for the pardon of Sin and Acceptance with God, this Objection were of some force. But this can∣not be done. (3)This is not to say, that we are justified by a part of Faith, and not by it as considered essentially; for we are justified by the entire Grace of Faith, acting in such a peculiar way and manner; as others have observed. But the Truth is, we need not insist on the Discussion of this Enquiry. For the true meaning of it is, not whether any thing of Christ is to be excluded from being the Object of Justifying Faith, or of Faith in our Justification, but what in and of our selves under the name of receiving Christ, as our Lord and King is to be admitted unto an Efficiency or Conditionality in that work. As it is granted, that justify∣ing Faith is the receiving of Christ, so whatever belongs unto the Person of Christ, or any Office of his, or any Acts in the discharge of any Office, that may be reduced unto any cause of our Justification, the meritorious, procuring, material, formal, or manifesting cause of it, is so far as it doth so, free∣ly admitted to belong unto the Object of Justifying Faith. Neither will I contend with any upon this disadvantageous

stating of the Question, What of Christ is to be esteemed the Object of Justifying Faith, and what is not so. For the thing intended is only this; whether our own Obedience, distinct from Faith, or included in it, and in like manner as Faith, be the condition of our Justification before God. This being that which is intended, which the other question is but invented to lead unto a compliance with, by a more specious pretence then in it self it is capable of under those terms, it shall be examined and no otherwise.