CHAPTER 2
Of Justification.
Justification, in Scripture, never means the making of persons inherently holy and righteous, but the holding and declaring them righteous, as in a court of judgment. 1. In this sense the Hebrew hatsdik and the Greek dikaioun, which we render to justify, are taken, Exod 23:7; Deut 25:1; Prov 17:15; 1 Kings 8:32; Isa 50:8; Isa 53:11; Isa 45:24-25; Ps 143:2; Job 27:5; 2 Sam 15:4; Ps 82:3; Gen 44:16;—Luke 10:29; Luke 16:15; Luke 18:14; Matt 12:37; Rom 2:13; Rom 3:4,20,24,28,30; Rom 4:2,5,25; Rom 5:1,9,16,18; Rom 6:7; Rom 8:30,33-34; Gal 2:16-17; Gal 3:11,24; Gal 5:4; Titus 3:7; Matt 11:19; 1 Tim 3:16; John 16:10; James 2:22-25.—Now, wherever, in these texts, Justification is opposed to condemnation;—or it is represented as criminal to justify the wicked;—or wherever divine persons are said to be justified, it cannot mean making them holy or virtuous, but the holding or declaring them to be so.—Ministers justify many in publishing God's sentence of justification revealed in the gospel, and in stirring them up to manifest their justification by good works, Dan 12:3 Heb.—even as they save men, 1 Tim 4:16; 1 Cor 9:22; James 5:20; 1 Cor 7:16;—Rev 22:11, might be translated, He that is righteous, let him do righteousness still,—or be justified still, i.e. continue fixed in his justified state, and by good works more and more manifest to other men, and to his own conscience, that he is justified before God, 1 John 2:29; 1 John 3:7; James 2:22-25. 2. This also appears from the scriptural representations of justification, or of pardon of sin, a leading ingredient in it,—as a reconcilement,—a receiving the atonement, Rom 5:3-11; not coming into judgment or condemnation, John 5:24; Rom 8:1-33. God's blotting out sin, Isa 43:25; Isa 44:22; Ps 51:9; not retaining anger, but passing by transgression, and casting sins into the depths of the sea, or behind his back, Mic 7:18-19; Isa 38:17; Ps 51:9; Jer 18:23; Ps 90:8; Ps 109:14-15; Jer 16:17;
not seeing sin, Num 23:21; Jer 50:20; not imputing or remembering sin, but forgiving, covering, removing and purging it away, Jer 33:8; Isa 43:25; Ps 32:1-2; Ps 85:2; Ps 103:3,12; Ps 79:9; Rom 4:6; Isa 1:18; Ezek 36:25; Rev 1:5; Col 2:13; Heb 8:12. 3. Every thing relative to justification is represented in the form of a trial in law. Here is a judgment, Ps 143:2; a judge, Isa 50:7,9; a judgment-seat, Heb 4:16; Isa 30:18; a guilty pannel, Rom 3:19; an accusing law, conscience, and devil, John 5:45; Rom 2:15; Ps 109:6; Zech 3:2; a charge or handwriting exhibited against us, Col 2:14; a plea of grace reigning through Christ's righteousness, Rom 3:24-25; Dan 9:24; Eph 1:6-7; Eph 2:7; Rom 5:16-21; the accused criminal betaking himself to this plea alone, Job 9:2-3; Job 11:4; Job 42:5-9; Ps 130:3-4; Isa 53:4-6; Luke 18:13; Rom 3:24-26; Rom 5:11,16-21; Rom 8:1-4,33-34; Heb 9:12-15; Heb 10:1-14; 1 Pet 2:24; 1 Pet 3:18; 1 John 1:7,9; an advocate, who improves this plea before God, the judge, for the justification of the guilty pannel, 1 John 2:1-2; and a sentence pronounced by God, upon the foot of this plea insisted on, Job 33:24; Ps 32:1-2; Rom 3:21-26; Rom 8:1,33-34; 2 Cor 5:21; Gal 3:13-14; Gal 2:16.
Justification largely taken, respects as its object, either, 1. Things, in which some particular act, or series of acts, is declared innocent or righteous. Thus God justified Job's representation of him as more righteous than those of his friends, Job 42:7-8; and counted Phinehas' zealous execution of the two impudent adulterers, for righteousness, Ps 106:31; Num 25:11-13. And David in a particular case pleads, that he would judge him according to his integrity or righteousness, Ps 7:8; Ps 18:24. And the Israelites justified themselves more than treacherous Judah, in being less wicked, Jer 3:11; and the Jews justified the Sodomites, in being more wicked than they, Ezek 16:51,62. Or, 2. Persons, and that either, 1. Righteous persons, declaring them innocent of that which is charged upon them; as when God justifies believers against the accusations of Satan;—or sustaining them to have that goodness of heart or life which they really have. Thus God commended Job, Job 1:8; Job 2:3; and Moses, Num 12:7; and accepts every one that fears him, Acts 10:34-35; 1 John 3:7; Luke 1:6. In this sense, good works justify men, declaring them fearers of God, James 2:21,24; Gen 22:12,16.—If Adam had fulfilled the obedience required, he would have been still more formally justified on that account, declared a complete fulfiller of the condition of the covenant of works, and himself and all his posterity adjudged to everlasting happiness, Rom 2:13; Gal 3:12; Lev 18:5.—In this sense,
Christ, after he had fulfilled his Surety-righteousness, was justified, i.e. judicially declared by God to have perfectly fulfilled all that obedience and satisfaction which his elect owed to the broken covenant of works; and on that account, he, and they in him, discharged of the whole debt, and entitled to their respective shares of eternal life, Isa 50:8; 1 Tim 3:16; Rom 4:25; 2 Cor 5:21; or, 2. Men guilty in themselves, through the righteousness of Christ, as their surety, imputed to them, Isa 45:25; Isa 53:11; 2 Cor 5:21; Rom 3:24-26; Rom 5:16-19; Rom 8:3-4,30,33-34.—This justification originated from all eternity, when elect men were chosen in Christ, and their debt to the broken covenant of works was placed to his account, to be demanded only from him, Eph 1:4; Heb 7:22; Isa 53:6. Its foundation was laid in Christ's finishing transgression, and bringing in an everlasting righteousness, answerable to all the demands of the broken law, Dan 9:24; 1 Pet 2:24; Isa 53:4-12.—In his resurrection Christ was solemnly justified, as the public Head and Representative of all his elect; and in him the sentence lies ready to be extended to them in their respective times of love fixed in the purpose of God, Rom 4:25; 2 Cor 5:21; 1 Tim 3:16; Isa 50:8. It is formally transferred to their persons in the promise and act of God, by which they are united to Christ, Rom 7:4; Rom 8:1-2; Gal 2:16; 2 Cor 5:20-21. Not only then, but afterwards, it is intimated to their conscience in the powerfully applied word of the gospel, Isa 43:25; Isa 44:22; Matt 9:2,6. It is further manifested to their conscience, as well as to the world, by their good works, James 2:21,24. It will be most publicly intimated in the last judgment, Acts 3:19.
Justification, strictly and properly taken, is "An act of God's grace, in which he freely pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone."[SC 33]—It is an act of God alone, Father, Son, and Holy Ghost, Rom 3:26,30; Rom 8:30,33; Gal 3:8; Luke 5:21,—as a supreme Lord, Lawgiver, and Judge, offended, but satisfied, Gen 18:25,30; Deut 32:39; James 4:12; Isa 33:22; Heb 12:23; Ps 51:4,6; Matt 6:12; Matt 18:23-34; Isa 42:21; Isa 43:25; Isa 44:22; Rom 3:24-26; Rom 8:32-34; Mark 2:7.—It is ascribed to the Father, as he laid our sins upon Christ, accepted his righteousness in our stead, and imputing it to us as our judge, acquits and accepts us, as in him, Rom 8:29-30; 2 Cor 5:21. It is ascribed to the Son, as he purchased it with his blood, procures it by his intercession, and as administrator of the new covenant, issues forth the sentence, Matt 20:28; 1 John 2:1-2; Acts 5:31; Matt 9:2,6; Isa 53:11. It is ascribed to the Holy Ghost, as he applies Christ and his
righteousness to our person and conscience, intimates the sentence in his word, seals and attests it to our heart, 1 Cor 2:10-11; 1 Cor 6:11; Titus 3:7; Rom 8:15; 2 Cor 1:22; 2 Cor 5:5; Eph 1:13; Eph 4:30.—Nothing but God's own free grace and love inwardly moves him to justify sinful men, Rom 3:24; Rom 5:20-21; Eph 2:8; Titus 3:5-7. He provided our surety, afforded the price, and in our stead accepted it: he freely offers and gives it to us in the gospel,—imputes it to our persons, and gives us faith to receive it,—all according to the exceeding riches of his free grace, John 3:16; 2 Tim 1:9; Rom 5:20-21; Phil 1:29; Eph 1:6-8; Eph 2:4-8.
All the elect, and they only, are justified in their respective times of love, Isa 53:4-6,8,10-11; Rom 5:19; Rom 8:28-34, considered in themselves as ungodly, and condemnable to eternal wrath, Rom 4:5-6; Rom 5:6,8,10. Those that lived under the Old Testament were as perfectly justified as these under the New. 1. The general promise of the covenant of grace made to them, plainly included complete justification, Gen 17:7; Ps 33:12; Num 23:21; Isa 1:18; Isa 28:16; Isa 43:25; Isa 44:22; Isa 57:17-18; Jer 31:34; Jer 33:8; Ezek 36:25; Mic 7:18-19; Exod 34:6-7. 2. Several believers under the Old Testament, are expressly represented as justified, without any limitation, Rom 4:3; James 2:25; 2 Sam 12:13; Ps 32:1-2; Ps 65:3; Ps 85:2-3; Ps 103:3,12; Isa 38:17; Mic 7:18-19. 3. All the expressions of God's not retaining his anger,—not remembering their sin,—not imputing it,—not beholding it,—but forgiving, passing by, covering, expiating, lifting up, cleansing, blotting out, and casting sin behind his back,—prove that their pardon was absolutely perfect, Mic 7:18-19; Isa 43:25; Isa 44:22; Ps 32:1-2; Ps 85:3; Ps 103:12; Num 23:21; Exod 34:6-7,9. And it, as well as that which Christian believers receive, is called aphesis as well as paresis, Matt 6:12,14; Matt 9:2; Mark 1:4; Luke 7:47-48; Acts 10:43; Rom 4:6; Heb 9:22.
Our justification is a most simple act, in respect of God our Judge; but, as it respects the precept and penalty of the broken law, and the correspondent change made upon our state, it may be distinguished into pardon of sin, and acceptance with God. Pardon respects the penalty of the broken law, removes the guilt of sin, frees from the curse due to it, on account of Christ's satisfactory sufferings for it.—Acceptance on account of Christ's holiness of human nature, and obedience to the precept of the broken law, sustains us as fulfillers of it in God's sight, instates us in his favour, entitles and adjudges us to eternal life. This title to eternal life is of a legal or
judicial nature, such as a man hath to his purchased property, whereas that received in adoption is such as one hath to an inheritance, as his father's son and heir.—In this double title to eternal life, we are conformed to Christ, who, as an obedient servant, and as the Son of God in our nature, hath full right to his eternal glory.—Both pardon of sin and acceptance, which are included in our justifying sentence, respect our persons, change our state with respect to the favour of God and our own safety and happiness; free us from all charges of guilt against, or demands of service to the broken covenant of works; and are never preceded but followed by gospel repentance, Rom 8:1,33; Rom 5:16-21; Eph 1:6; 1 John 5:11-12; Ezek 16:62-63; Ezek 36:25,31. Paternal pardon and acceptance are founded on, but not included in our justification:—make no change in our state before God, but only in our spiritual condition and comfort, and are granted from time to time, as our sins are committed and repented of, and our obedience of faith performed, and are preceded as well as followed by true evangelical repentance. Paternal pardon forgives our sins, as they are committed against the law as a rule in the hand of Christ, and expose us, not to God's revenging wrath, but to his fatherly anger and chastisement. Paternal acceptance respects not our persons, but our holy services, and introduces us to the enjoyment of God's fatherly smiles and favours, 2 Sam 12:13; Matt 6:12; 1 John 1:7,9; Ps 32:5; Rom 5:10; Ps 23.
In our judicial pardon, all our sins, past, present, or future, are forgiven, in so far as they are, in any sense, transgressions of God's law as a covenant of works. 1. The Scripture plainly represents them as all forgiven in our justification, Isa 1:18; Isa 43:25; Isa 44:22; Jer 31:34; Jer 33:8; Heb 8:12; Ezek 36:25; Col 2:13-14; Acts 13:39; Num 23:21; Jer 50:20; Ps 85:2-3; Ps 103:3,12; Isa 54:9; Rom 8:1,33. 2. The sacraments of the new covenant seal the remission of all our sins at once, 1 Pet 3:21; Mark 1:14; Acts 2:38; Acts 22:16; Matt 26:28.—If baptism did only seal the remission of past sins, it had best be delayed till the last moment of our life, contrary to Matt 28:19; Mark 16:16; Acts 2:38; Acts 22:16. Judicial pardon cannot be conditionally sealed, as it is bestowed upon us as an infinitely free gift, Rom 3:24; Rom 5:16-21; Titus 3:7.—Nor is any promise of judicial pardon, or of reconciliation, directed to justified persons; but they are supposed to be fully possessed of these benefits, Rom 8:1-4,15-17,33-34; Gal 3:26. 3. In their spiritual union to Christ, believers are legally reckoned to have fully satisfied all the demands of the law, as covenant in him, Rom 10:4; Rom 8:3-4,33-34; Rom 5:6,8,16-21;
Rom 7:4; Rom 6:14; Gal 2:19-20; 2 Cor 5:21; Isa 45:24-25; and are represented as dead to, or for sin, as he was, Rom 6:10-11; Gal 2:20. 4. Being once spiritually united to Christ, we can never afterward be, for one moment, separated from him. Nor, being one with Christ, can any of our sins stand chargeable against us, without supposing him to have left part of our debt unpaid, in his satisfaction, Isa 53:6; Heb 9:12,14; Heb 10:10,14,18; 2 Cor 5:21; Rom 8:1-4,33-34; Rom 10:4. 5. If God's redeeming love be unchangeable, they who are once instated in such favour cannot be, for a moment, liable to his revenging wrath, Jer 31:3,20; Jer 32:39-40; Isa 54:8-10; Rom 8:28-39; Zeph 3:17; John 13:1; John 15:9-10. 6. If the after sins of believers be not so pardoned in their justification, as to prevent all legal imputation of them, the same persons at the same time might, or rather must, as believers, be dead to the law as a covenant, and not under it, but adjudged to everlasting life by the covenant of grace, Rom 7:4; Rom 6:14; Rom 8:2; John 6:40; 1 John 5:10,12; and yet, as alway sinning, be alive to, and under the law as a covenant, and liable to God's revenging and eternal wrath, Ezek 18:4; Rom 2:8-9; Rom 6:23. 7. Believers' full remission of all their sins at once, with respect to their legal guilt, not only corresponds with their complete translation from under the covenant of works, and exalts the free grace of God, which hath suspended no part of their legal pardon upon their future faith or repentance, but also powerfully excites and promotes their most earnest and persevering study of gospel holiness, Luke 7:42-47; Luke 1:74-75; Ps 116:16; Ps 119:32; 2 Cor 7:1; Heb 12:28.
Objection I. "Believers' after sins cannot be pardoned in their justification, as they cannot be blotted out, and not remembered, till once they have been committed, and marked, and remembered." Answer 1. Remembering sometimes respects that which is present or future, Eccles 11:8; Eccles 12:1. 2. If Jesus Christ was condemned and punished for, and absolved from, millions of transgressions before they were committed, why may not sins be pardoned, as well as satisfied for, before they be committed? 1 Pet 2:24; Dan 9:24.
Objection II. "Pardon is plainly restricted to past crimes, Jer 33:8; Ezek 18:22." Answer. Past sins are particularly mentioned in these texts, for the humiliation of the guilty persons; but pardon is not restricted to them only.
Objection III. "Confession of sin, repentance, and humiliation for it, which necessarily follow the commission of sin, must precede the pardon of it, 2 Chron 7:14; Prov 28:13; 1 John 1:9; Acts 3:19." Answer 1. These texts do not relate to legal pardon of sin, but either to the removal
of outward judgments, or to fatherly pardon,—or to the public intimation of pardon at the last day. 2. It will be hereafter proved, that, though a rage against sin, or at God's connecting fearful punishment with it, may precede judicial pardon, no truly evangelical repentance or humiliation can.
Objection IV. "If believers' after sins be judicially forgiven in their justification, they ought not to pray for the pardon of their sin, as Christ directs, Matt 6:12; Luke 11:4." Answer 1. They that are justified, but not distinctly assured of it, ought to pray for pardon of their sin in general, leaving it to God to grant what kind is proper. Answer 2. Every justified person ought daily to pray for more clear and powerful intimations of judicial pardon to his conscience, which may be called pardon, as well as the manifestation of justification is called by its name, James 2:21-25. Answer 3. Every justified person ought daily to pray for paternal pardon of his daily infirmities, James 3:2; 1 John 1:8-10; Eccles 7:20; Isa 64:6.
Objection V. "We must forgive others, in order that God may forgive us our sins committed after our justification." Answer 1. Our hearty forgiving others the injuries which they have done us, must follow after, and proceed from God's judicial pardon of our sins, Matt 18:32-33; Eph 4:31-32. But our comfortable sense of that pardon frequently follows our being, by his grace, enabled from our heart to forgive others, Luke 6:37; Luke 11:4. 2. We must forgive others in order to our receiving fatherly pardon, Matt 18:35.
Objection VI. "The sinful scandals of believers regularly excommunicated from the church are bound, i.e. not pardoned,—in heaven." Answer 1. Excommunication deprives men of their visible membership in the church on earth, but doth not change the spiritual state of their person, and hence God's ratification of it cannot bind them over to his revenging or eternal wrath. 2. If an excommunicated believer died deeply penitent of the scandalous causes of his censure, without having opportunity of absolution from it, could his want of ecclesiastical absolution exclude him from heaven? Surely not.
Objection VII. "Christ, by his continual intercession, procures daily pardon of sin to his people." Answer. But it is only such pardon as they need, 1 John 2:1-2; John 13:10; Col 2:13-14.
Though therefore the daily sins of believers, being exceedingly aggravated, richly deserve the eternal wrath of God, Rom 6:23; and while unrepented of, render them liable to his fatherly chastisements, Ps 99:8; Ps 89:30-35; Heb 12:6-11; Rev 3:19,—they cannot bind them over to his revenging wrath, or any proper punishment. 1. Nothing can be threatened against them for their sins, that is inconsistent with
the perpetual continuance of God's love to their persons, Ps 89:28-35; Isa 54:8,10; Hos 14:4; Heb 12:6-11. 2. Believers are under no law which can condemn them to God's revenging wrath for their sins, Rom 7:4; Rom 6:14; Rom 8:2; Gal 3:10,13-14; Gal 2:19-20; Gal 5:4-5,18. 3. No possible condemnation remains for them with God, John 3:18; John 5:24; Rom 8:1,33-34; 2 Cor 5:21; Isa 45:24-25. 4. No person united to Christ can, for one moment, be liable to God's revenging wrath, without being bound to pay over again that satisfaction which Christ already paid to the full in his stead, to suppose which is most absurd and blasphemous, Rom 5:1,21; Rom 8:33-34; Gen 18:25; Deut 32:4; Rom 2:2; Rom 3:5-6. 5. Every believer, being united to Christ, hath in him a righteousness meritorious of eternal life, Rom 8:3-4; 2 Cor 5:21; Isa 45:24-25; Gal 4:4-5; Rom 6:10-11; Rom 3:22,24-26; Rom 5:16-21. How can he, under such a covering, be, for one moment, liable to eternal death? 6. If the sins of believers render them liable to God's revenging and eternal wrath, then, if they die cleaving to some things sinful, which they apprehended to be good and lawful, they must be damned; contrary to 1 Pet 1:5; John 10:27-29; John 14:19; John 6:40.—No virtual repentance inlaid in their new nature can be more effectual to preserve them from hell, than it is to prevent all liableness to it. 7. That righteousness on which their judicial pardon is founded, being infinitely perfect and everlasting, the pardon founded on it by a just God, must also be perfect, uninterrupted, and eternal, Rom 11:29; Rom 8:1,33-34; Isa 45:17,24-25; Isa 54:8-10.
Objection I. "Believers are required to repent, in order to obtain the pardon of their sins." Answer. Yes, in order to receive fuller manifestations of their legal or judicial pardon, or to receive fatherly pardons;—but never in order to obtain judicial pardon. The putting away of David's sin, on his repentance, 2 Sam 12:13, doth not mean any removal of his liableness to God's avenging wrath,—but that God had removed that long before, and would not extend his paternal correction to the cutting off of his natural life, as he deserved.—Part of the due correction is often inflicted on believers, even when their sin is blotted out by paternal pardon, Ps 118:18; Ps 99:8; Ps 106:43.
Objection II. "If the sins of believers while unrepented of do not render them liable to God's revenging wrath, there is no need of Christ's intercession." Answer. His continual pleading his righteousness in their favour, prevents all such liableness to God's wrath, 1 John 3:1-2; Heb 7:25;—procures further manifestations of his judicial pardon;—and procures fatherly chastisements, and the proper removal of them in due time.—Nay, his intercession will be necessary for them in heaven.
Objection III. "Maintaining that believers' sins do not render them liable to God's revenging and eternal wrath, strongly encourages them to carnal security and licentiousness."—Answer 1. Maintaining the contrary mightily discourages their earnest following holiness; for it represents them as loved by God with no more than a weak and fluctuating affection, and as ready to be ruined by some small mistake at last. 2. How is it possible for one who has any real experience of the new nature in believers, or regard to the Scripture, to think it so super-diabolically wicked as to sin because experienced grace doth abound? Rom 5:20-21; Rom 6:1-2,5,10-11,14; 2 Cor 5:14-15; 2 Cor 6:17-18; 2 Cor 7:1,6; 1 John 3:2-3; 1 John 4:9-10,16,19; Luke 1:74-75; Ps 103:1-6; Ps 116:16; Ps 119:32,166; Heb 12:28-29. 3. It is most terrible to an heaven-born soul to be, by his sins, exposed to the temporary prevalence of indwelling lusts, rage of devils, hidings and frowns of God's face, and other fatherly chastisements, Rom 7:14-24; 2 Cor 12:7-8; Ps 13:1-4. Ps 88; Ps 77:1-10; Ps 73:2-19; Ps 42:9-10; Ps 116:3; Ps 143:1-7; Job 6:4; Job 9; Job 10:16-17; Prov 18:14; Ps 3; Ps 7; Ps 10; Ps 35; Ps 38; Ps 42; Ps 54-60; Ps 64; Ps 102. Believers' justification, from the very first moment of their mystical union with Christ, is absolutely perfect and irrevocable. 1. It is a judicial act which admits of no degrees, Acts 13:38-39; Rom 8:1,33,54; Rom 6:14; Rom 7:4; Col 2:13; Jer 31:34; Jer 33:8; Isa 1:18; Isa 43:25; Isa 44:22. 2. It is founded on the imputation of an infinitely perfect and everlasting righteousness, Dan 9:24; Rom 5:16-21; Isa 45:24-25; Jer 23:6; 2 Cor 5:21; Acts 20:28; 1 Pet 1:18-21; 1 Pet 2:24; 1 Pet 3:18; Rev 1:5; Rev 5:9. 3. All that are justified are perfectly freed from the law as a covenant, Rom 7:4; Rom 6:13; Gal 2:19; Gal 4:4-5; Gal 5:18. 4. Nothing can be laid to their charge before God as a judge, Rom 8:33; Jer 50:20; Num 23:21. 5. No curse or condemnation before God remains for them, Rom 8:1,33-34; John 5:24; Gal 3:13; Ps 72:17; Eph 1:3,6-7; Isa 45:17. 6. God hath no judicial or avenging wrath to pour out upon them, Isa 27:4; Isa 54:8-10; Isa 57:17-18; Jer 31:18,20; Hos 14:4. 7. They are instated in the favour of God, which is infinitely perfect and everlasting, Isa 54:8-10; Isa 46:3-4; Ps 37:24,28,33; Ps 89:24,28,33; Ps 136; Mal 3:6; Rom 11:29; Rom 5:10,21; Rom 8:28-39; 2 Thess 2:16-17.
Objection 1. "Believers cannot be perfectly freed from the law as a covenant of works, without receiving a liberty of sinning." Answer. They are not hereby delivered from, but much more bound by the moral law as a rule of life in the hand of Christ, in whom they have much more abundant and affecting views of the infinitely evil nature and demerit of sin, of the holiness
and majesty of God, of the excellency and authority of his commandments, and hence much stronger motives, as well as assistances, to holy obedience, than they could have under the law as a covenant, 1 Cor 9:21; Rom 6; Rom 7:1-6.
Objection II. "Believers, notwithstanding their justification, continue at least in part under God's curse. Our first parents had it denounced upon them after they had believed in Christ:—men, in every age, toil for their subsistence,—and women conceive and bring forth their children with pain.—Their afflictions are called punishments, and proceed from God's wrath or anger: and death is an enemy to them." Answer 1. We have no proof that our first parents had believed in Christ, before God addressed his threatenings to them. Nor is there, in them, any curse denounced against their persons, Gen 3:16-19. 2. Believers' afflictions being of the same matter with those of wicked men, and often suffered in connection with them,—and always procured by their own sin, and tending to its destruction, may be termed a punishment,—while, to their persons, they are the invaluably useful discipline of the new covenant, purchased by Christ for them, Heb 12:5-11; Rev 3:19; Rom 8:28; 2 Cor 4:17-18; Isa 2:7; Hos 2:6,14; Ps 119:67,71,75; Ps 94:12; Prov 3:12; Job 5:17. 3. From whatever indignation in God against their sins the afflictions of believers proceed,—his love to their persons as united to Christ is the principal spring thereof, Heb 12:6,10; Rev 3:19. 4. Death hath an unfriendly appearance to believers, but it is a real benefit to them, transporting their souls to Christ; and hence, the more enlightened of them earnestly desire it, Luke 2:29; Phil 1:21,23; 2 Cor 5:4.
This sentence of justification being the very reverse of the curse of the broken covenant of works formerly explained,—must be our legal life in the covenant of grace, from which our temporal, spiritual, and eternal life, promised in that covenant, do proceed.—It not only adjudges us to that real new-covenant life, but engages all the perfections of God, infallibly to confer it upon us.—Let us therefore, with delightful wonder, observe how, through the operation of the curse on Christ, this justifying sentence operates on believers, in a manner directly contrary to the forementioned influence of the curse on others; and that, as all the dealings of God with the wicked, in time and through eternity, are but his execution of the curse on them; so all his dealings with believers, in time and through eternity, are but the execution of his justifying sentence passed upon them.
More generally, 1. Christ having fulfilled all righteousness under the curse, he received a sentence of justification as our public Head, 1 Tim 3:16; Isa 53:8-9; Rom 4:25; Rom 8:33-34;
which, pregnant with precious blessings, infallibly secured our spiritual and eternal welfare, who are his elect seed, in a state of union with himself, Isa 53:4-6,8,10-11; Rom 5:10,15; John 10:10. 2. This virtual justification in Christ, as our Representative, prevents every thing that could effectually hinder our mystical union to, and regeneration by him, Ezek 16:6,8; Acts 9; Philem 11,15-16. 3. By it the perfections of God are infallibly engaged to make his providences concur in making preparation for, and promoting our spiritual union to Christ, and our receiving of influences from him, Hos 2:6-7,14,18-20; Ezek 20:37. 4. This sentence being transferred to our person through our spiritual union to Christ, places us in a most delightful state.—Christ having borne the wrath of God, Ps 89:38; Isa 53:10, we are infallibly instated in his infinite and everlasting favour, Rom 5:2,10; Col 1:20-21; Isa 54:8-10; Isa 57:19; Isa 27:4-5; Ps 5:12; James 2:23.—Christ having satisfied his Father's law and justice to the uttermost, Luke 24:26; Isa 53:10; Heb 2:9-10; Heb 5:7-8; 1 Pet 3:18; 1 Pet 2:24; Matt 20:28; John 17:4, we are solemnly consigned into the hands of infinite mercy, that God may exert all his influence in promoting our happiness, Ps 5:7-8; Ps 23:6; Ps 61:7; Ps 31:19; Deut 33:27-29; Isa 63:7.—Christ having continued the butt of his Father's wrath, till all of it that was due to our sins was completely exhausted, Isa 53:6; Isa 53:4-5,10; Zech 13:7; Acts 2:23; Acts 4:27-28, we are set up as the marks of God's infinite love, that all its blessings may be pointed at, and conferred on us, through all eternity, Ps 68:18-19; Ps 72:17; Eph 1:3-14; Eph 2:4-10; Rom 5:17-18,20-21; Titus 3:5-7.—Christ having for our sakes become poor by the curse, 2 Cor 8:9; Matt 8:20, we, by our justification, have all his unsearchable riches, all the fulness of God, secured for us, Ps 85:10-12; Ps 84:11; Ps 103:4-5; Ps 34:8-12; Phil 4:19; Eph 3:8,19.—Evils from every quarter having pursued Christ by virtue of the curse, Ps 69:1-2,14-15; Isa 53:4-5,8,10; Ps 22:1-21, our justification infallibly secures us from every real evil, and draws blessings on us from every quarter, Ps 91:10; Ps 103:3; Ps 34; Ps 37; Job 5:15-26; 1 Pet 3:13; Job 1:10; Rom 8:28-30.—The curse, having deprived Christ of his comforts, and made even his nearest connections distressful to him, John 19:11; Mark 3:21; John 7-8; Matt 26:69-73, God, in executing his justifying sentence on us, must make all things work for our spiritual and eternal advantage, Rom 8:28; 2 Cor 4:17; 2 Cor 12:7-10; Phil 1:16,19; Ps 119:71; Isa 27:9; Mic 7:14; Heb 12:6-11; James 1:3,12; 1 Pet 1:7.—More particularly,—in this life,
I. It operates on our soul. 1. The curse having separated Christ from much comfortable fellowship with his Father, Ps 22:1-2; Matt 27:46, justification opens our free access to the most intimate fellowship with all the divine persons, Heb 10:19-22; 1 John 1:3,7; Eph 2:18; Eph 3:12; John 10:7,9; 2 Cor 13:14. Hence, in the very moment of our justification, regenerating influences from God flow into our soul, and renew all its powers after the image of God, notwithstanding all that Satan, the world, and our inward corruptions can do to the contrary, Rom 5:12,15,20-21; Rom 6:14; Rom 7:4; Gal 2:19; Gal 6:15; 2 Cor 5:17-18. And thus, in consequence of Christ's divine power and holiness, keeping his manhood perfectly holy even under the curse, we, under the justifying sentence, through fellowship with Him, and his Father and the Spirit, have our primitive beauties of holiness restored, Ezek 16:8-14; Ps 45:11,13-14; Song 1:15; Song 2:14; Song 4:1-5,7; Song 6:4-5; Song 7:1-6. 2. As, notwithstanding his being under the law, made sin, and made a curse for us, Christ continued perfectly free from sinful defilement, and flourished in holiness, 2 Cor 5:21; 1 Pet 2:22; Isa 53:9,—we, being justified, and so no more under the law, but under grace, sin hath no more dominion over us, but holiness dwells, reigns, and gradually fills all the faculties of our soul, Rom 6:14; Col 2:13; John 3:6; 2 Cor 5:17; our understanding is made light in the Lord, Hos 2:20; Eph 5:8; 1 Cor 2:15; our conscience is made pure and tender, Heb 9:14; 2 Kings 22:19; 1 Tim 1:5; Heb 10:22; our will is inclined to every thing good, Deut 30:6; 2 Cor 5:19; Ps 110:3; Phil 3:7-9; our affections are restored to their proper order and bent, Luke 7:47; Ps 18:2; Ps 116:1; Rom 5:5; Rom 7:24; Ps 139:17,20; our memory is rendered retentive of good, and ready to forget injuries and trifles, Heb 8:10-12; Ps 42:6; Gen 48:3. 3. The curse having fixed on Christ, confined him in his humbled estate, till he had fulfilled all the condition of the new covenant, Luke 24:26,46; Heb 2:9-10; Heb 5:8, justification secures us in our happy state to all eternity, that all his purchased blessings may be fully conferred on us, and all our grateful, holy services completed, Rom 5:8,10; Rom 8:33-39; 1 Pet 1:5. Satan may tempt, but shall be defeated, 1 Cor 10:13; Heb 2:14-15; the world may flatter, or frown, but shall be overcome, John 16:33; 1 John 5:4; sin may struggle and prevail, but shall never reign, nor push to the unpardonable crime; and shall at last be completely destroyed, Rom 7:23,25; 1 John 3:8-10; Mark 3:29; Ps 103:3; Mic 7:19. 4. Notwithstanding the increasing of his sufferings under the curse, Christ increased in wisdom and grace, and learned obedience by the things which he suffered, Luke 2:40,52;
Isa 42:4; Isa 11:2; Heb 5:8. And, under the influence of our justifying sentence, our implanted holiness increases, and though simple in itself, Eph 5:8; John 3:6, is formed into a number of particular graces, and Christian tempers, which are exercised in good works, Rom 5:1-5; Gal 5:22-23; 2 Pet 3:18; 2 Pet 1:4-8; Ps 84:7; Job 17:9; Prov 4:18; one of which ordinarily predominates in our heart and life, even as some particular sinful lust does under the influence of the curse, Rom 4:20; Num 12:3; James 5:11; 1 Kings 4:30; Heb 12:1; Ps 19:13; Ps 18:23. 5. Notwithstanding Christ's increasing holiness of human nature, and his more and more assiduous service of God, the curse increased his sufferings towards the end of his humbled life on earth, 1 Pet 3:18; 1 Pet 2:24; Phil 2:8; Heb 5:7-8,26; Heb 2:10; Heb 12:23; Matt 4-27; Luke 4-23; John 2-19.—And, to reward our believing progress in holiness, our justifying sentence pours down special favours on us, Matt 13:12; Matt 25:29; Isa 64:5; Ps 19:11; Isa 3:10.—To reward our receiving of the word with all readiness of mind, it secures further illumination, Isa 32:3; John 8:32; Hos 6:3.—To reward our lowliness and tenderness of heart, softening influences are bestowed, Isa 57:15; Prov 3:34.—To reward our holiness of conversation, purifying influences are added, Matt 5:8; 2 Cor 3:18; Rev 3:4.—To reward our care, to keep our conscience void of offence, and to maintain a prudent behaviour, further wisdom is granted, Dan 2:21; John 7:17; Prov 1:5; Prov 9:8.—To reward our faithful and stedfast resistance of temptation,—support under, and deliverance from it, are secured, Rev 2:10; 1 Cor 10:13. 6. The curse having filled Christ's soul with most dreadful sorrow and anguish, Isa 53:3-4,10; Matt 26:37-39; Luke 22:44; Mark 3:5; John 11:35; John 12:27; justification having given us a legal right to every thing satisfying, we obtain contentment with our lot, Phil 4:11-12,18; peace possesses our mind, Phil 4:7; Col 3:15; Rom 15:13; Rom 5:1; joy is diffused through our heart, Rom 5:1-2,11; Phil 3:3; Phil 4:4: Ps 33:1; Ps 149:2; and full assurance of eternal life transports it, Rom 15:13; 2 Tim 4:8; Ps 23:6; Ps 73:26; Ps 16:5-11; Ps 17:15; 2 Cor 5:1-2; 2 Tim 1:12.
II. It operates on our bodies, 1. As under the influence of the curse, Christ, in his incarnation, assumed the likeness of sinful flesh, Rom 8:3; so, being justified, our body is for the Lord, 1 Cor 6:13,15,19-20; its tendency to unfit our soul for holy duties is gradually subdued, 1 Cor 9:27; Rom 13:11-14; and it will at length be freed from all sinful pollution, Phil 3:21; 1 Cor 15:44. 2. By virtue of the curse lying on him, Christ's body had no form nor comeliness, his face
was more marred than any man, Isa 52:14; Isa 53:2-3;—through justification our body is washed with pure water, and sanctified, Heb 10:22; 1 Thess 5:23; is no more under the dominion of sinful flesh, but its members consigned and fitted to be instruments of righteousness,—our ears to hear God's voice,—our eyes to behold his works,—our hands to labour in his service,—our feet to travel in his paths,—and our mouth to utter his praise, Rom 6:11-12; Phil 1:20; 2 Cor 4:10-11; 1 Cor 6:20. 3. The curse having inflicted fearful torments on Christ's body, Isa 53:5,7; Isa 52:14; Isa 50:6; Ps 22:14-15.—Justification frees our body from all unblessed troubles, and renders those which we meet with profitable to us, Heb 12:10-11; 2 Cor 4:17; Isa 27:9; Job 5:17; Ps 94:12; Ps 119:67,71,75; Prov 3:12.
III. It operates on our whole person and connections. 1. Under the curse, Christ's manhood, as subsisting in his divine person, was subjected to bondage and oppression, Gal 4:4; Gal 3:13; 2 Cor 5:21. Through justification, our person is delivered from the dominion and slavery of spiritual enemies, and their prevailing power gradually decreases, John 8:32,36; Gal 1:4; Luke 1:74-75; Rom 6:14; Rom 8:2-3,15,37; Heb 2:15. 2. The curse having brought Christ into most fearful dangers and difficulties, Matt 2:16; Mark 3:6-7; Luke 4:29; Luke 11:54; Luke 13:31; John 5:16; John 8:59; John 10:31,39; John 11:53-54, justification effectually secures believers from all real danger of hurt, 1 Pet 1:3-5; 1 Pet 3:13; Rom 8:38-39; Ps 91:4-5,7; Deut 33:26-27. 3. The curse having rendered Christ's name a reproach, his labours unsuccessful or hurtful, and deprived him of the necessaries and comforts of life, nay, of delightful fellowship with his Father in his ordinances, and turned his friends into enemies, Matt 11:19; Ps 22:6; Ps 69:20; Isa 49:4; Matt 13:14; Matt 8:20; Matt 27:36-46; Ps 69:19; Heb 5:7,13; Ps 22:1-2; Luke 5:8; Ps 41:9; John 16:32, justification renders us honoured and famed, Job 5:21; Prov 10:7; Zeph 3:20; prospers the work of our hands, Ps 127:2; Ps 128:2; Ps 90:17; Deut 28:6; Deut 16:15; Deut 24:25; secures our outward provision, and blesses our basket and our store, Ps 37:16; Matt 6:33; Isa 33:16; Job 1:10; makes the ordinances of the gospel edifying to us, Isa 12:3; Ps 84:9-10; our relations comfortable, and our enemies useful to us, Ps 128:1-3; Ps 144:12; Ps 132:16; Prov 10:7; Rom 8:28; 1 Pet 3:13.
After this life, the justifying sentence will operate on believers, 1. In death. The curse having made death a wrathful stroke to Christ, Isa 53:10; Zech 13:7, it is a message of love to us that are justified, Ps 37:37; Luke 2:29;
Phil 1:22-23.—The curse having excluded God's comforting presence from Christ in his agonies of death, Ps 22:1-2; Matt 27:46,—justification secures for us his supporting, if not comfortable, presence and influence, and transports our soul to his immediate fellowship, Ps 23:4; Ps 48:14; Rev 21:22-24; Ps 43:4; 1 Cor 15:28. The curse having exerted all its force upon Christ in his death, and made him expire under the dreadful pressure of divine wrath, Isa 53:4-8,10; Ps 40:12; Ps 22:14; Zech 13:7; justification will, by death, put an end to all our troubles of body or mind, and introduce us into inconceivable happiness, Rev 21:4; Rev 14:13; Isa 60:20; 2 Cor 5:4; Isa 57:1-2; Ps 73:24. Christ's death being stinged by the curse, he met it with agony and terror, Matt 26:38; Matt 27:46; John 12:27; Heb 5:7;—but our death, being disarmed and sweetened by our justifying sentence, we may meet it with composure and joy, Ps 23:4; Luke 2:29-30; 2 Tim 4:6-8. 2. In the removal of our souls to the eternal state. The curse having led Christ to the slaughter, and made him appear before his Father's tribunal, laden with the sins of all his elect, Isa 53:6-7,—justification will then cover our sins, and make our imperfect obedience of faith to appear and be accepted, Rev 14:13; Matt 25:34-40. Under the curse, every sin imputed to Christ drew along with it its punishment, Isa 53:4-6;—justification will then make every act of our gospel-obedience draw along with it its gracious reward, Matt 25:21,23.—The curse having debarred Christ's soul from all deliverance, till he had made full atonement for our sin, and brought in an everlasting righteousness, Matt 26:39,42; Luke 24:26,46, justification, through his atonement and intercession, secures the eternal welfare of our souls, and the readiness of heaven to receive us, 1 John 2:1-2; Rom 5:17,21; John 14:2-3. 3. In the separate state of our souls. The curse having sunk Christ into an horrible pit, Ps 40:2; Ps 69:1-2,—justification will place our departed souls on thrones of glory, John 14:2; John 12:26; Rev 3:21. Christ having had the cup of God's indignation poured into him by the curse, Matt 26:39,42; John 18:11; John 12:27; Ps 110:7; Isa 53:3-4, we, by the justifying sentence, shall, at God's right hand, be filled with fulness of joy, and pleasures for evermore, Ps 17:15; Ps 16:11; Isa 60:19-20. The curse having surrounded Christ with ungodly men and devils, and appointed his grave with the wicked, Ps 22:12; Isa 53:9, justification shall place our souls among holy angels, the spirits of just men made perfect, and chiefly with divine persons, Heb 12:22-24; Phil 1:23; John 17:24. 4. In the condition of our dead bodies. The curse having shut up Christ in his grave as in a prison, Isa 53:8;
Ps 40:2; Ps 69:14, justification renders our grave a place prepared and perfumed by God for our security and rest, Isa 57:1-2; Job 14:13.—Some fruits of sin continued fixed by the curse on Christ in his grave, Isa 53:9,12; Matt 27:65-66. By justification we will lie in our grave, with all our sins blotted out, and wrapped in his everlasting righteousness, Mic 7:19; Isa 26:19-20.—Even under the curse, Christ's body saw no corruption in the grave, Ps 16:10; Acts 2:27,32; Acts 13:34-35. Under our justifying sentence, our bodies shall be dissolved in our grave, for their purification and glorious resurrection, 1 Cor 15:36,42-45; Job 19:26-27. 5. In our resurrection. Christ having, under the curse, with his visage more marred than any man, paid all our debt and fulfilled all our legal service, Isa 52:14; Isa 53:2-3; Dan 9:24; 1 Pet 2:24; 1 Pet 3:18; Matt 20:28; Titus 2:14; Eph 5:2, we, under the justifying sentence, shall be raised in glory to receive the reward, 1 Cor 15:41-44; Phil 3:21; Ps 17:15; Ps 16:10-11; Dan 12:2-3; Matt 25:21,23; Col 3:4. Christ having under the curse, endured desertion and ignominy, Matt 27:46; Isa 50:5-6; Isa 52:14; Isa 53:3-4,7; Matt 26-27, our justification shall place us as his ransomed members, in distinguished honour, Matt 25:33-34; 1 Thess 4:17; Col 3:4.—God his judge having, through the interposing curse, appeared in terrible majesty to Christ, Ps 89:38; Zech 13:7, Christ our judge will, through our interposing justification, appear to us in the most delightful and engaging form, Job 19:25-27; 2 Thess 1:10; Heb 9:28; Titus 2:13.—The curse having imprinted upon Christ its most visible marks of infamy and woe, Gal 3:13; Matt 26-27;—the holy fruits of our justification shall be proclaimed for our, and for Jesus' and for Jehovah's honour, in his redemption work, Matt 25:34-40.—Christ having, by the curse, been publicly condemned and executed, Gal 3:13; 1 Pet 3:18; Heb 13:12; John 18-19, our justifying sentence shall, by Christ, be publicly proclaimed before all angels and men, and ordered into immediate and full execution, Matt 25:34,46. 6. In our complete and eternal happiness. The curse having shut up Christ for a time to lamentation, mourning, and woe, Isa 53:2-3,10, we, as justified, having returned from the tribunal with songs and everlasting joy on our heads, shall be unalterably fixed in the highest felicity, Rev 3:12; 1 Thess 4:17.—The curse having for a time debarred Christ from his Father's presence and smiles, we, through our justification, shall be for ever with the Lord and see him as he is,—all our own, 1 Thess 4:17; 1 John 3:2; 1 Cor 13:12; 1 Cor 15:28.—The curse fixed on him, having made God to take pleasure in bruising his own Son, Isa 53:10; Zech 13:7; our justification shall have its
full execution in God's vouchsafing us an exceeding and an eternal weight of glory, Rom 5:17,21; Rom 6:23; Ps 16:11; Ps 31:19; Zeph 3:17; Isa 60:19-20; 2 Cor 4:17; Rev 2:7,17; Rev 3:4-5,12,21.
When we consider the infinite knowledge, equity, and faithfulness of God the justifier, we must conclude, that nothing can be the ground of our justification, or justifying righteousness, but what is answerable to the importance of the sentence, Rom 2:2; Deut 32:4; Zeph 3:5; Gen 18:25; Rom 3:24-26; Rom 5:21. But men's legal dispositions and their inveterate enmity against the glory of God's redeeming grace, and the sole mediation of Jesus Christ, hath made them to stretch every nerve to corrupt this doctrine of a sinner's justification before God: and as if the one stone, which God hath laid for its foundation, were too narrow, or too weak to bear it, they have collected much dung, dross, sand, hay, and stubble, to support it; which we must now remove.
I. The new nature, which, by the Holy Ghost, is implanted in us in regeneration, cannot be the ground of our justification; for, 1. It is always imperfect while we remain on earth, 1 Kings 8:46; Eccles 7:20; James 3:2; 1 John 1:10; Rom 7:14-24; 1 Cor 13:12; Gal 5:17. 2. Though it were perfect, it could not justify us, as it is not answerable to the whole demands of the law, as a broken covenant, Matt 19:17; Gal 3:10,12; Rom 10:5; Rom 6:23 Heb 9:22. Adam had once a perfectly holy nature, and yet was never justified by the law, even when its demands were infinitely lower than at present. Christ had a perfectly holy nature, and yet could not be justified, till he had finished his course of obedience and suffering, Heb 2:10; Heb 5:8; 1 Tim 3:16 with John 17:4; Isa 42:21. 3. As, in our natural formation, the curse in some respect prior, keeps us destitute of original righteousness,—the justifying sentence which removes that curse, which is the strength of sin, must in order of nature, not of time, precede our implanted holiness, which is the beginning of that real eternal life, to which we are adjudged in justification. 4. We have our justifying righteousness, not in ourselves, but in the Lord, Phil 3:9; 2 Cor 5:21; Isa 45:24-25; Isa 54:17; Jer 23:6; Jer 33:16.
II. Faith, neither as an habit nor as an act, can be imputed to us for our justifying righteousness; for, 1. Faith, as an holy habit or good act, is obedience to the law, 1 John 3:23; John 6:29;—whereas our justification is directly contrary to a justification by the works of the law, Rom 3:27-28; Rom 4:4-5. 2. Neither the permanent habit, nor the transient
act of faith, can be that righteousness witnessed by the law and the prophets, which is not in, but unto and upon all them that believe, Rom 3:21-22. 3. If our imperfect habit or act of faith were imputed for our justifying righteousness, how could God be just, eminently just, in justifying us? Or, how could boasting be excluded, Rom 3:26-27; 1 John 1:9? How could God justify the ungodly, and the reward be not of debt but of grace, Rom 4:4-5?—How could it be a righteousness revealed from faith to faith, Rom 1:17?—Or, a gift of righteousness by grace, more effectual to make men reign in eternal life, than Adam's sin was to ruin them, Rom 5:15-21? 4. If our faith be our justifying righteousness, why is it called the righteousness of God, as distinguished from our own righteousness, and even from our faith, Phil 3:9; 2 Cor 5:21; Rom 4:24; Rom 3:22; Rom 10:10; Rom 1:17? Or, how does the obedience of one make many righteous, Rom 5:19; Isa 45:24; Jer 23:6?—How is it imputed to many, Rom 4:22-24? And how is it a righteousness in, and put on by the Lord, Isa 45:24-25; Isa 61:10? 5. If our habit or act of faith be imputed to us for our justifying righteousness,—then God must account that a righteousness which does not answer the ten thousandth part of the demands of the broken law:—A very imperfect part of righteousness must be a sufficient foundation for the pardon of innumerable sins, and of a full title to everlasting happiness:—We must be justified on account of that which is so imperfect, as to need to be pardoned:—God must receive the justifying righteousness from us: And justification must be by works, not by grace,—at least not by grace only: Men may glory in themselves:—than all which nothing can be more contrary to Scripture.
Objection. "Faith was imputed to Abraham for his justifying righteousness, Gen 15:6; Gal 3:6; Rom 4:3,9." Answer 1. To understand these texts of the imputation of faith, as an habit or act, for a justifying righteousness, is manifestly contradictory to the scope of the apostle in them, which is to prove that justification is by God's grace, not by the works of the law. 2. Abraham was justified many years before that act of believing mentioned, Gen 15:6; Gen 12:2-3; Heb 11:8; Rom 4:3; and so it could not be his justifying righteousness. 3. Abraham's justifying righteousness excluded his obtaining the inheritance by the works of the law, Rom 4:13. 4. That which was imputed to Abraham for righteousness, is imputed to all them that believe, and so could not be his act of faith, unless we make him the Saviour of mankind by that act, Rom 4:11,22-24:—but, it was the object of that act of faith which he embraced in the promise, viz. Christ and his righteousness, who is perhaps called faith,
Gal 3:23,25; as well as hope, 1 Tim 1:1; Col 1:27; Jer 14:8; Jer 17:7.
III. True and evangelical repentance is necessary as an obedience to God's law;—as a fruit of faith;—as a part of begun, and as preparation for complete salvation, Mark 1:15; Zech 12:10; Gal 5:6; Luke 13:3,5. It is necessary as a mean of attaining a comfortable sense of judicial pardon, and as an evidence that we have received it, Ps 66:18; Ezek 16:62-63; Ezek 36:25,31. It is necessary to obtain God's paternal pardons, and remove his chastisements, Isa 27:9; 1 John 1:9; Jer 31:18-20; Jer 3:12-13; Prov 28:13. But it is not necessary to obtain judicial pardon, as a ground of our justification before God. 1. Our faith, from which all gospel repentance proceeds, Zech 12:10; Ezek 16:62-63, in its first act, or rather in its very formation, completes our union with Christ, in whom we cannot but be justified, Eph 3:17; 1 Cor 6:17; Rom 8:1; 2 Cor 5:21; Isa 45:24-25. 2. Gospel repentance and love to God precede noted intimations of judicial pardon; but they, and all other good works, are fruits, not the condition of it, Luke 7:47-48; Ezek 16:62-63; Ezek 36:25-31; Hos 14:1,4,8; Isa 44:22. 3. The admission of repentance as the condition or ground of our justification, detracts from the illustrious manifestation of God's grace in it, Rom 3:24; Rom 5:15-21; Eph 2:7-8; Eph 1:6-7. 4. If repentance be the condition of judicial pardon, none ought to apply it as offered in the gospel, till they be fully certain that their repentance is truly gracious, Rom 14:23; Ps 50:16. Faith is not prerequired as any necessary qualification, but is the very reception or application of the pardon. 5. None can repent evangelically, while they remain under the law as a covenant, which is the strength of sin, 1 Cor 15:56;—nor turn to God with full purpose of heart till they apprehend him gracious and merciful, forgiving iniquity, transgression, and sin, Isa 55:7; Hos 14:1-3,8; Jer 3:4-5,12-14,22; Exod 34:6-7.
Objection I. "We are called to turn and repent, in order to obtain the pardon of our sins, Jer 3:12-14,22; Isa 55:7; Rev 2:4-5; Rev 3:19; Ps 32:4-5; Acts 2:38; Acts 3:19; Acts 8:22." Answer. Turning, in the two first mentioned and other like texts, at least, includes faith or coming, which receives pardon, Jer 3:22; Isa 55:1,3,7. The three next texts relate to such as are in Christ, and only need God's fatherly pardon. That text, Acts 2:38, merely represents that repentance is necessary in adult persons to prepare them for baptism, the seal of pardon. In Acts 3:19, perhaps repentance
means but a change of mind, as conversion is subjoined to it. Or, repentance and conversion taken for the same thing, may mean our whole exercise of turning to God by faith and love. Besides, the pardon here mentioned may denote the declarative pardon published in the last judgment. Nay, the words have been rendered, Repent therefore, because of the blotting out of your sins. In Acts 8:22, repentance includes turning to God by faith, as well as by grief for, and hatred of sin.
Objection II. "Many promises and threatenings of Scripture suspend the pardon of our sins on our true repentance, 1 Kings 8:47-50; 2 Chron 7:13-14; Prov 28:13; Luke 13:3,5; 1 John 1:9." Answer. The last of these texts respects believers and fatherly pardons, 1 John 2:12-14. All the rest immediately respect the outward happiness of the Jewish nation, which we readily grant to have been not a little suspended on their good behaviour. In Prov 28:13; Luke 13:3,5, pardon of sin is not mentioned: but it is merely suggested, that repentance is an excellent mean of averting misery and receiving happiness. Nay, in Luke, no more but the inseparable connection between final impenitence and fearful ruin is declared. Now, though our wicked works be certainly damning, it will not follow that our good works will certainly save us, Rom 5:21; Rom 6:23; Lev 26; Deut 28; Amos 1-4; Ezek 18.
IV. None of our own good works can be our justifying righteousness. 1. The Scripture plainly excludes them from the least room in the ground of our justification, Job 9:2-3; Ps 130:3-4; Ps 143:2; Rom 3:19-20,28; Rom 4:4-6; Gal 2:16,21; Gal 5:4; Phil 3:8-9. 2. The imperfection of our best works renders them altogether unanswerable to the demands of God's law, 1 Kings 8:46; Eccles 7:20; James 3:2; Isa 64:6; Ps 14:1-4; Ps 53:1-4; Rom 3:10-20,23. Nay, suppose they were perfect, they could not satisfy for offences already committed, Rom 6:23; Heb 9:22. 3. Our justification, including pardon of sin, and being wholly of free grace, excludes all human works from being the ground of it, Titus 3:3-7; Eph 1:7; Col 1:14; Rom 5:17-21; Rom 3:24; Rom 11:6.
Objection I. "David, Hezekiah, Nehemiah, and other saints, plead that God would judge them according to their works, Ps 7:8; Isa 38:3; Neh 5:19; Neh 13:14,22." Answer 1. None of these texts relate to the justification of these men's persons, that being completed long before; but represent their desire that God, as king of nations, and particularly of Israel, would manifest and reward their innocence
or good deeds with some temporal favours. 2. These very men betake themselves wholly to the sovereign and great mercy of God for their eternal salvation, Ps 130:4; Neh 13:22; Isa 38:17.
Objection II. "Abraham, Rahab, and others, were justified by their good works, James 2:21-25." Answer 1. James, who maintains justification, and Paul, who denies justification by works, both mean the same kind of works. James treats of works, which manifest a true and lively faith, and fear of God in the heart, James 2:14-25. Paul means works of righteousness, Titus 3:5, works required in God's law, Rom 3:20,28; Gal 3:10-11;—good works, to which we are created in Christ, Eph 2:10. But, 2. They mean very different kinds of faith. In discoursing of justification, Paul always speaks of the faith of God's elect, by which men put on Christ and his righteousness, live in him, and have him in them; and which saves them, and works by love in an universal obedience to God's law, Titus 1:1; Rom 13:14; Gal 2:20; Phil 3:9; Eph 3:17; Eph 2:8; Gal 5:6; 1 Tim 1:5. But James speaks of a dead faith, a mere nominal faith, which worldly men have, and which brings forth no good works. 3. They mean very different justifications. Paul, in his epistles to the Romans and Galatians, means only that justification of sinful men before God, in which he pardons their sin, instates them in his favour, and gives them a legal right to everlasting happiness: and his scope is to shew guilty men, mad on being justified by their own works, how they may obtain true justification of their persons.—James never mentions justification before God. Abraham was justified before God about sixty years before he offered his son, which James mentions as his justifying work. Rahab's receiving of the spies, being performed in faith, Heb 11:31, must have followed her justification before God.—But he speaks of men's manifestation of their justification to the world and their own conscience, the shewing of faith, which may be as properly called justification, as Christ's strength is perfected, i.e. hath its perfection manifested in men's weakness. 2 Cor 12:9;—and as men are, or become the children of God by their charity and mercifulness, i.e. are manifested to be such, Luke 6:35. And indeed, the Hebrew tziddek properly means, to shew one's self righteous, and tzaddik, one that shews himself righteous;—to which not only many Hebrew verbs, of the third species, or Greek ones of the middle voice, have a similar signification; and his scope is to convince self-conceited and sin-indulging professors, of the necessity of good works for manifesting themselves true believers, or in a justified state.
Objection 3. "Though repentance and good works be not conditions of our first justification, they are the condition of our second or continued justification." Answer 1. Our justification is indeed repeatedly intimated in this life, at death, and in the last judgment. But neither scripture nor any experience of the saints knows any second justification, or fallibility of the first. 2. Scripture attributes so much to our first justification, that it leaves no place for a second, Rom 4:6-7; Rom 5:1-2,9-11,17-19; Rom 8:1,4,33-34; Rom 10:4; Heb 10:10,14,18; Dan 9:24; 2 Cor 5:21; Acts 26:18; Acts 13:39; Col 2:10,13; John 5:24; Eph 1:3,6-7. 3. Neither scripture nor experience admits any other foundation of justification than that which is the ground of its first constitution, Rom 1:17; Gal 2:20-21; Phil 3:9; 1 John 1:7; 1 John 2:1-2; Eph 1:3,6-7; Col 1:14. 4. Ezek 18; Ezek 33 do not relate to the justification of sinners before God, but to the Jews' temporal happiness in Canaan, as their immediate object. Rev 22:11 suggests no repeated justification or progressive continuance in it, but the irrevocableness of our justification, and our duty to persevere in increasing its evidence.—Nor is the right, power, or privilege to the tree of life, Rev 22:14, any more than a manifest evidence of right to, and a meetness for, the heavenly felicity.
Now these works excluded from the ground of our justification are not merely or chiefly, the works of the ceremonial law, for, 1. The ceremonial law itself, and all obedience to it, were dying out, when the Holy Ghost so strongly decried all justification of sinful men by the works of the law, Rom 1-10; Gal 2-6. 2. If these works are only or chiefly excluded, why should the Scripture addressed to the Gentile disregarders of these ceremonial works mightily decry them in the matter of justification, Rom 2-10; Gal 2:5; and that addressed to the Jewish boasters of them so highly extol them, James 2:14-26? 3. The law, by the works of which no man can be justified, is that which stops every mouth, and holds all the world guilty before God,—that of which the doers are justified,—that which condemns covetousness, and gives the knowledge of sin, that which was in full force in the days of Abraham,—that of which the fulfilment would warrant boasting before God,—and which curses every one that continues not perfectly to fulfil all its demands, Rom 3:19-20; Rom 2:13; Rom 3:27-28,31; Rom 4:13; Gal 3:5-6,10. 4. If only ceremonial works be excluded from our justifying righteousness, why did the Holy Ghost take such pains to convince the Gentiles of their manifold violations of the moral law of nature, in order to introduce his doctrine of justification, Rom 1-3? 5. No reason can be produced against the justifying influence of ceremonial works,
which will not equally militate against that of other human works.
It is not merely external works, or works not performed in faith, which are excluded from our justifying righteousness; for, 1. Justification is perfected that very moment in which we begin to believe, Rom 5:1; Rom 3:28; Gal 2:16. No works, therefore, which proceed from faith, and so follow after our justification, can be the condition of it,—any more than a thief or murderer can be declared innocent, because, after such a sentence, he so offends no more. 2. The best works of believers are very unanswerable in perfection to the demands even of the precepts of the moral law, Isa 64:5-6; 1 John 1:8-10; 1 Kings 8:46; Eccles 7:20; James 3:2; Rom 7:14-25. 3. Believers are not under the law as a covenant, by which men must be justified or condemned,—when they perform their obedience of faith, Rom 7:2,4; Rom 6:13; Rom 8:2; Gal 2:19; Gal 4:4-5; Gal 5:18. 4. Believers, renewed in the spirit of their mind, renounce all their works from having any place in their justifying righteousness, Ps 130:3-4; Ps 143:2; Job 9:2-3; Job 40:4; Job 42:5-6; Isa 64:6; 1 Cor 4:4; Gal 2:16; Phil 3:8-9. 5. The noted instances of justification mentioned in Scripture, were by faith, in opposition to all human works, Rom 4:1-6,13; Ps 143:2; Ps 130:3-4; Ps 25:11. 6. All works performed by men, in obedience to any law of God, and particularly the good works of believers performed in faith, are excluded from our justifying righteousness, Rom 3:19-20; Rom 10:3-10; Eph 2:8-10; Titus 3:5. 7. If inward holiness and works performed in faith, were our justifying righteousness,—how could the righteousness imputed in justification be a righteousness without the law, Rom 3:21-22,24-26?—or, how could God justify the ungodly, and impute righteousness without works, Rom 4:5-6?—or, how could the promises be of faith, in opposition to works, that it might be sure to all the seed, Rom 4:16?—or, how could believers have inward peace, or assured hope of everlasting happiness, before they had completed the condition of good works performed in faith, Rom 5:1-5,10-11; Rom 15:13; 2 Tim 1:12? Or, how could any think the doctrine of justification could encourage licentiousness, Rom 6:1-2; Jude 4? 8. Why should the Holy Ghost so laboriously exclude mere external works, or works not performed in faith, which men never plead to be a sufficient justifying righteousness, Rom 14:23; Prov 15:8; Prov 21:4,27; Prov 28:9?
It is not merely perfect works, such as Adam performed before his Fall, which are excluded from our justifying righteousness before God; for, 1. Why should the Holy Ghost so laboriously disprove the admission of such works as are not to be found on
earth, 1 Kings 8:46; Eccles 7:20; Prov 20:9; James 3:2; Isa 64:6; Isa 6:5; Rom 7:14-25; Gal 5:17; Phil 3:12? 2. If only imperfect works justify men, why doth the Holy Ghost labour to persuade us, that our works are condemnable, in proportion to their imperfection, Isa 1:11-15; Isa 29:13?—3. How absurd to exclude perfect works, which fulfil the precept of the law, in order to introduce imperfect works, which, as such, break the law, as our justifying righteousness before God, whose judgment is according to truth, Rom 2:2?—4. Paul, David, and other saints, renounced their own works, which they believed to be very imperfect, from being their justifying righteousness, Phil 3:8-9; Rom 7:14-25; Ps 143:2; Ps 130:3-4. 5. How can imperfect righteousness be the righteousnessof God,—a righteousness in Jehovah,—fine linen, clean, and white, which renders men all fair, without spot, unreprovable in God's sight, 2 Cor 5:21; Isa 45:24; Rev 19:8; Song 4:7; Col 1:22? 6. How could God's justifying men, in an imperfect righteousness of their own, agree with his justifying the ungodly,—of mere grace, not of debt, and to the exclusion of all boasting, Rom 4:4-6; Rom 3:27? Performance of imperfect obedience under the broken law, would be an infinitely glorious performance for us, 1 Cor 15:56.
It is no less absurd to suppose, that only the merit of human works or men's conceit of it, is excluded from our justifying righteousness. 1. It was perhaps never imagined, that human merit could wholly exclude the manifestation of God's free grace. 2. No works can be admitted as our justifying righteousness, without supposing them to have at least a pactional merit. 3. The infinitely wise Spirit of God never so much as seems to exclude the mere merit of men's works, or their self-conceit of it, but always plainly excludes the work themselves, from being our justifying righteousness, Rom 3:20,26; Gal 2:16; Gal 3:10; Gal 5:2-4. 4. How could the same works be our righteousness, and the righteousness of God; the works of the law, and the righteousness of faith, as the conceit of merit is annexed to them, or not? 5. It is not proud conceit of merit which is a violation of God's law, but obedience to the law,—good works, which mark us godly, and to which we are created in Christ, that are excluded from our justifying righteousness, Rom 4:5; Eph 2:8-10. But,
V. The surety righteousness of Jesus Christ, including his holiness of manhood, obedience of life, and satisfactory sufferings and death, must therefore not only be the meritorious cause or price of our justification, as it is of our adoption, sanctification, and glorification,—but that justifying righteousness
which constitutes us righteous before God as a judge; as will appear,
I. From a consideration of that law, by or according to which alone we can be justified. We were originally under the law of the ten commandments, and could not but be so. This being the rule of that moral relation, which is between God as a Sovereign, and man as his rational creature and subject, necessarily proceeding from the nature of God, and answerable to the nature of man, must, as hath been formerly observed, continue unaltered, while God remains a Creator, Preserver, and Governor, and man continues his rational creature and subject. And nothing can constitute a man righteous, but what answers all its demands, Gal 3:10; Matt 19:17.—This law neither is nor can be abrogated. 1. God hath never used any means tending to abrogate it. No law is given that makes any thing sinful, which was at first required as duty; or, that declares any thing lawful, which was at first forbidden as sinful. 2. Christ came not to destroy the law, but to fulfil it, Matt 5:17-19; Matt 3:15; Luke 24:26,46; Rom 8:3-4; Rom 10:4; Gal 4:4-5; Heb 10:5-10; Ps 40:6-8. 3. The gospel does not make void, but establishes the law, Rom 3:31; Rom 8:4; Rom 10:4; Isa 42:21; Isa 45:24. 4. No obligation to endure punishment can absolve men from that of the precepts. To imagine that transgression can dissolve obligation to duty, or render criminals independent on God as their moral Sovereign,—and that former injuring God or men, will warrant further injuring them, is most absurd.
There can be no derogation from this moral law,—no relaxing its demands with respect either to qualities or degrees of obedience. 1. No such derogation or relaxation is ever hinted in Scripture, but the contrary, Matt 5:17-20,48; Matt 22:37-40; 1 Pet 1:15-16; Rom 3:31; Rom 8:3-4; Rom 10:4. 2. This law being God's own representation of his holiness and righteousness to men, it cannot be relaxed while he continues the same. 3. If this law be rendered less strict and extensive, no standard of righteousness can be left. To bring it down to sincerity, would render it as changeable as the circumstances of mankind, at least of believers, are. If once the centre of all religion become variable, the same thing that is good in one, may be bad in another, in the same station; and the degrees of men's duty must alter as their inward tempers do. 4. What could produce a relaxation of God's law? could length of time, or men's making themselves worse by their own fault, make God to hate that which he once loved, or to love that which he once reckoned sinful,—or make him to pull down his own law, that they might comply with their sinful inclinations? 5. If
such relaxation could be effected, why did not God at first put Adam, his innocent creature, and put Christ, his beloved Son, under this easy law? 6. It hath been formerly proved, that the covenant-form of this law is not changed; and God hath verified it in the difficult obedience and dreadful sufferings of his only begotten Son, Rom 8:3-4; Rom 10:4; 2 Cor 5:21; Gal 3:10,13; Gal 4:4-5; 1 Pet 1:18-20; 1 Pet 2:24; 1 Pet 3:18; Dan 9:24,26; Isa 53; Zech 13:7.—Nay, this law cannot admit of acceptilation, in God's taking that which is not fully answerable to its demands, instead of a complete fulfilment. 1. God must always give sentence according to truth and equity, Rom 2:2; Gen 18:25; Deut 32:4. 2. He hath fully demonstrated this in the unabated demands which he made on his own Son, as our Surety, Rom 8:3-4,32; Matt 3:15; Matt 5:17-18; Luke 24:26,46; Heb 2:10; Heb 5:8. 3. God could not accept that which is dung, is filthy rags, for a perfect righteousness, Phil 3:8-9; Isa 64:6.—Now, if the broken law admit of no justification but by a righteousness fully answerable to all the demands of its precept and penalty,—nothing but the righteousness of God, in our nature, can justify us, Rom 3:19-22,24-26; Rom 8:3-4; Rom 10:4; Isa 42:21; Isa 45:24-25; Jer 23:6; Jer 33:16; Dan 9:24,26; 2 Cor 5:21; Matt 20:28; Matt 5:17-18; Eph 5:2; Acts 20:28; Gal 2:20; Gal 3:13; Gal 4:4-5; 1 Pet 2:24; 1 Pet 3:18; Rev 5:8-9.
It is absurdly pretended, that the gospel is a new law, in which God, on account of the mediation of Christ, promises and offers salvation to men, on condition of their faith, repentance, and sincere obedience, which thus become our evangelical justifying righteousness before God.—Indeed the gospel is called a law, and the law of faith, as it comes to us marked with the authority of God, and is granted to us for our instruction, Isa 2:3; Mic 4:2; Rom 3:27; but law doth not always mean the declared will of a proper sovereign, binding his subjects to their due obedience; for inward grace and corruption are represented as laws, Rom 7:23,25; Rom 8:2. And that the gospel is no such new law as is pretended, is most evident. 1. The gospel is represented as good or glad tidings to sinful men, which it could not be if it merely offered them happiness on conditions infinitely exceeding their ability, and contrary to their inclination. 2. The gospel is a manifestation of the exceeding riches of God's grace. It represents the Father as abounding in love, grace, and mercy toward his enemies, John 3:16-17; 1 John 4:9-10,16,19; 1 John 3:1; Eph 1:3-8; Eph 2:4-9; Isa 42:6-7; Isa 49:1-12. It manifests Christ the Son, in his person, God-man, in his gracious names, offices, relations, work, and fulness, for the benefit of sinful men,—his humiliation as the price, and his exaltation as the immediate cause of our
everlasting redemption, Matt 20:28; 1 Pet 1:18-20; Isa 53:10-12; Isa 52:13-15. It abounds with promises, in which he, and all things necessary for their salvation, are freely offered to sinful men, 1 Tim 1:15; Isa 42:6-7; Ezek 36:25-31. It is full of gracious and unlimited invitations and encouragements to them to accept of him and all his fulness, as the free and unspeakable gift of God to them, Isa 55:1-7; Matt 11:28; 2 Cor 5:18-21; Rev 22:17; Prov 1:22-23; Prov 8:4; Prov 9:4-5. 3. Though the gospel provide for the honourable fulfilment of the law, both as a covenant and as a rule of life, Rom 3:31; Isa 45:24; Heb 9:14-17; 1 Cor 1:30; 2 Cor 5:14-17; Titus 2:11-14, and connect our privileges with our duties to the honour of God's grace, Luke 1:74-75; Ps 116:16; Ps 119:32,166; 1 Cor 6:19-20; 2 Cor 5:14-15; 2 Cor 6:18; 2 Cor 7:1; 1 John 4:19; 1 John 3:2-3; Rom 5:21; Rom 6:1; Titus 2:11-14; Titus 3:8,14; Heb 12:28;—yet the claims to eternal life by the law and by the gospel, are directly contrary, John 1:17; Heb 3:5-6; Heb 12:18,24; Rom 3:20,24; Rom 4:4-5; Rom 5:15-21; Rom 6:23; Rom 11:6; Gal 2:16-21; Gal 5:2,4. 4. If this new law requires the same obedience as the old, it is unnecessary.—If it requires a different obedience, we have one law of God against another, and that which is held imperfect by one law, is held perfect by the other. 5. If this new law demand no more than sincere obedience, such obedience is not imperfect, but as perfect as God's law demands. 6. What curse is to fix, or punishment to be inflicted, on the breakers of this new law, Gal 3:13; Ps 72:17; Ps 89:28-35; Ps 94:12; Isa 54:8-10; Heb 12:6-11; Rev 3:19; Prov 3:12. 7. If we admit this new law, we must have a double righteousness to answer the two laws; and that of Christ, which answers the demands of the old law, must be subordinated to our own righteousness, which fulfils the new and saving law,—contrary to Phil 3:8-9; Isa 45:24-25; Isa 64:6. 8. Either this new law must be framed answerable to men's natural abilities, and so can demand nothing but desperate wickedness and enmity against God, Jer 17:9; Rom 8:7-8. Or, it must suppose them endowed with gracious qualities, and why not with ability to be perfectly holy,—as it is certain, the legal righteousness of Christ could purchase the one as well as the other. 9. In the dispensation of the gospel, not mere sincerity, but perfection in holiness is loudly demanded, 2 Cor 13:11; James 1:4; Matt 5:48; 1 Pet 1:15-16; Col 1:28. And the most evangelical Christians, who are fully persuaded of their sincerity, bitterly bewail their want of perfection, Rom 7:14-25; Phil 3:12-14; Ps 65:3; Ps 19:11-13; Isa 64:6; Isa 6:5. 10. Will this new law of sincere obedience accept of men's sincerity in worshipping dogs, cats, leeks, onions, harlots, stocks,
stones, consecrated waters, images, reliques; or in murdering Christ and his saints, and blaspheming his name,—as their justifying righteousness before God? John 16:2; Acts 26:9-10. 11. How, in consistence with his infinite holiness, can God enact a law which connives at every degree of sinfulness which is consistent with sincerity? Hab 1:12-13; Ps 5:4-5; Ps 11:6-7. 12. How could Christ die to procure a new law, which gives no small indulgence in and to sin?—Is he a Saviour of men in their sin?—a Saviour of sin from the ancient opposition made to it by God's law?—a martyr for sin, to make that which was once held sin, to be no more so? For where no law is, there can be no transgression, Rom 4:15; Rom 5:13.—13. How could Christ's mediation procure this sin-indulging law? If God's justice and holiness require him to adhere to the terms of the ancient law,—how could the end of Christ's mediation be to destroy that justice and holiness? If God's justice required him to bring down his terms to men's abilities, how could the end of Christ's mediation be to redeem God from adhering to that which was unjust? 14. This new law mightily discourages men's holiness, and hinders their spiritual comfort. For, how hard to know, if we come up precisely to its standard of sincerity, without which we are in a state of condemnation? And, if we go beyond it, who knows what may be done with our unrequired supererogation?
II. If the covenant of grace made with Christ and his people be one and the same, as has been formerly proved, his fulfilment of its condition must be imputed to them, to render them righteous in their new-covenant state before God, as their judge, Gal 4:24; Exod 24:8; Zech 9:11; Matt 26:28; Heb 9:20; Heb 13:30; Rom 5:12-21; 1 Cor 15:21-22,45. It hath been proved, that, in this covenant, every thing has been undertaken for and promised that we can need, Isa 53:10-12; Gal 3:16; Heb 8:10-12; and that all the promises of it with respect to us are either formally or reductively absolute; and that faith, repentance, and sincere obedience, are promised to us as God's free gifts, and not required as proper conditions of it, Ezek 36:25-31; Jer 31:32-34; Jer 32:38-41; Hos 2:19-20; Eph 2:4-9; Acts 5:31;—and that the admission of any act or quality of ours as the condition, would destroy the whole form and grace of it, as it stands opposed to the covenant of works, Rom 11:6; Eph 2:4-9; Eph 1:3,6-8; Titus 3:5; Isa 55:1-4; Rom 3:24; Rom 5:17-21.—It is also manifest, that dying infants are never capable of acting faith, repentance, or sincere obedience.—Further, if God give us faith and repentance, before we enter into the new covenant, why might he not give us the whole blessings of
eternal life, without any condition performed by us? If we obtain them after we are in this covenant, how can they be conditions of our entrance into it?—The Scripture never represents the covenant of grace made with us, as purchased by, or founded on the death of Christ, but as flowing from the sovereign will of God. Nor is it conceivable, how a covenant promising eternal life to sinful men, so desperately wicked, on condition of their faith, repentance, or sincere obedience, could either be honourable to God, profitable to them, or worthy of having the death of Christ for its foundation, Jer 17:9; Rom 8:7-8; Gen 6:5; Matt 15:19.—God's making this covenant with men, means that they are personally instated in it, take hold of it, and acquiesce in the whole tenor of it, Jer 31:31-34; Jer 32:38-41; 2 Sam 23:5.
III. In the new covenant, Christ and his people, in law-reckoning, are one person, he their Surety, and they his legal representees, 1 Cor 12:12; Heb 7:22; Rom 8:3-4,29,32-34; Eph 1:3-7; John 17:4,6; Gal 1:20; Gal 4:4-5. The Hebrew hhhereb, surety, means one that mingles himself with others, or goes softly under their burden in law, Gen 43:9; Gen 44:32-33; Neh 5:3; Prov 6:1; Prov 17:18; Prov 20:19; Jer 30:21. And the Greek engyos is one that gives hand, and engages to pay for another, Heb 7:22. Christ having become our Surety, all the debt which we owed to the broken covenant of works was charged upon him, Ps 40:6-8; Gal 4:4.—Our sins themselves, and not merely the obligation to punishment arising from them, were laid upon him. 1. Scripture expressly affirms this, Isa 53:6,11-12; 1 Pet 2:24; 1 John 3:4-5.—Thus he was made sin for us, being charged with all the sins of his elect. 2 Cor 5:21. 2. The ancient offerings, which represented him, had the sins of the offenders, for whom they were offered, laid upon them, by the putting their hands on them before they were sacrificed. Nay, the trespass-offerings and sin-offerings had the very name asham, trespass, and hhataah, sin, given to them, Exod 29:14,36; Exod 30:10; Lev 4:3,8,14,21,24,26-27,29,35; Lev 5:7,8-12; Lev 6:4,17-18,25,29,36; Lev 7:1-2,5-7,18,37; Lev 8:2; Lev 9:2-3,7-8,10,15,22; Lev 10:16-17,19; Lev 12:6,8; Lev 14:3,13,17,19-31; Lev 15:15,30; Lev 16:3,6,9-10,21-22,25,30,34; Lev 23:19; Num 6:11-12; Num 8:11; Num 23:9,22; Num 19:9,17; Num 7; Num 28-29; etc. Isa 53:6,10; Isa 53:4-5,8; Dan 9:24; Rom 8:3; 2 Cor 5:21. 3. The very ground of God's displeasure with men was laid upon Christ, in order to his removing it by atonement. Now, that could never be the mere obligation to punishment, which originates from God's own nature and law,—but their sinful transgressions of the law, 2 Cor 5:18-21; Isa 53:6; Isa 53:4-5,8,10-12;
Dan 9:24; 1 Pet 2:24. 4. That, which is removed in our justification, was laid on Christ as our surety, which is sin itself, as rendering us obnoxious to punishment, Heb 9:14; Heb 10:18; Ps 32:1-2; Mic 7:18-19. 5. If our sins themselves had not been legally charged upon Christ, he had been, in law-reckoning, innocent. And if so, how could his righteous Father punish him? Or, how could he give his life a ransom for many, Isa 53:5,10; Matt 20:28; 1 Tim 2:6; 1 Cor 6:20; Rom 3:25-26; Heb 10:5,10,14; Rom 8:3-4,32-34; 2 Cor 5:19-21; 1 Pet 1:18-20; 1 Pet 2:24; 1 Pet 3:18; Eph 5:2; Rev 5:9?—But this legal charging our sins themselves upon Christ, did not render him the blasphemer, the sinner, etc. any more than the charging debt to a surety's account, renders him the prodigal contractor of the debt. Our sins continued ours, as committers or proper proprietors of them; and were made his, only in respect of charge in law, in order to make satisfaction for them.
It is most absurd to allege, that Christ bore our sins and satisfied for them, merely upon condition of our fulfilling the new law of sincere obedience. 1. The Scripture never hints that Christ made satisfaction for men upon any such terms, but plainly suggests, that all those for whom he satisfied shall be saved, John 10:10,14,26-29; 1 John 1:7; Heb 10:10,14; Heb 2:9-10: Isa 45:17. 2. Christ could not satisfy conditionally for our sins, but upon the foot of a conditional decree of election, which hath formerly been disproved, Acts 13:48; Rom 8:30; Rom 9:15-23. 3. If Christ had satisfied for men conditionally, that condition must be either something to be given us for his sake, and so no proper condition at all, but merely one blessing preceding another equally free;—or something produced by our natural corrupted abilities, and so certainly sinful, Rom 8:7-8; Rom 14:23; Jer 17:9; Gen 6:5; Gen 8:21; Job 14:4; Prov 20:9; Matt 15:19; Mark 7:21-23; Titus 1:15; Titus 3:3; Eph 2:1-3; Gal 5:19-21. 4. If our begun justification depend on some condition performed by us, it must be continued on the same ground; and then, if free will afterwards misgive, perhaps in heaven itself, we must be again unjustified and condemned to eternal wrath.
If Christ, as our surety, had our sins themselves charged on him, and he satisfied for them without dependence on any condition to be performed by us, his righteousness or satisfaction itself, not merely its effects, must be unconditionally imputed to us. 1. If his righteousness itself be not imputed to us, how can we obtain justification, reconciliation, adoption, sanctification, glorification, or any other effect of it? How can we be justified, reconciled to God, etc. if our offences still stand chargeable, and charged by God, against our persons and consciences,
which must be the case, if his sin-removing righteousness itself have not, by imputation, taken their place between God and us? 2. If Christ's righteousness be imputed to us only in its effects, it hath no other influence in our justification, than in our sanctification and glorification, of which it is the alone meritorious price. 3. If Christ's righteousness itself be not imputed, there can be no imputation of it at all, as its effects, peace with God, sanctification, spiritual comfort, and eternal glory, are not, cannot be, imputed, but really imparted to us. We are not relatively and legally, but really holy and happy in these. 4. If Christ's righteousness itself be not imputed to us, some other righteousness must be imputed, as an infinitely righteous God cannot sustain and declare us righteous in his sight, but on a proper ground, Rom 2:2. 5. If Christ's righteousness itself, not its effects, satisfied the demands of the broken law under which we were held as offenders, that righteousness itself, not its effects, must be imputed to us, that God, as a righteous judge, may be satisfied with us, Rom 8:3-4; Rom 10:4; Gal 4:4-5. 6. If Christ's righteousness itself be the ground on which he pleads for us, in his intercession, and we by faith plead for ourselves, itself, not its effects, must be imputed to us, Rev 8:3; 1 John 2:1-2; Heb 9:24; Heb 7:25; Heb 10:10-22. 7. If Adam's sin itself was imputed to us, the very righteousness of Christ must be imputed to us, to counterbalance that, and all other transgressions chargeable against us in law, Rom 5:12-21; 1 Cor 15:21-22,45-49.—Now, if Christ, as our surety, be one with us in the view of God's broken law;—if our sins themselves were charged upon, and satisfied for by him, without regard to any condition to be performed by us; and if his righteousness itself be imputed to us, as our sins were to him, it necessarily becomes our justifying righteousness; and being fully answerable to all the demands of that law by which we must be justified, it leaves no room for any thing else, as our justifying righteousness before God, Rom 5:16-21; 2 Cor 5:21; Jer 23:6; Jer 33:16; Isa 45:24.
IV. The Scripture, in an infinity of texts, represents that righteousness, which Christ fulfilled under the broken covenant of works, in our stead, as our only justifying righteousness before God, Job 33:23-24; Isa 45:24-25; Isa 53:4-6,8,10-12; Isa 42:21; Isa 46:12; Isa 54:17; Isa 61:10; Jer 33:6; Jer 23:16; (which ought always to be read, He, who shall call her, is the Lord our righteousness,) Dan 9:24,26; Zech 3:4; Matt 20:28; Matt 26:28; John 1:29; Rom 1:17; Rom 3:21-26,31; Rom 4:6,11,25; Rom 5:10-11; Rom 5:12-21; Rom 8:2-4,32-34; Rom 9:31-32; Rom 10:3-4; 1 Cor 1:30; 2 Cor 5:21; Gal 2:16,20-21; Gal 3:3,14; Gal 4:4-5; Gal 5:2,4; Eph 1:7; Eph 5:2,25-27; Phil 3:8-9;
Titus 2:14; Heb 1:3; Heb 9:12,14-15,28; Heb 10:10,14,18-22; Heb 13:12; 1 Pet 1:18-20; 1 Pet 2:24; 1 Pet 3:18; 2 Pet 1:1; 1 John 1:7; 1 John 2:1-2; 1 John 4:9-10; Rev 1:5-6; Rev 5:9; Rev 3:18; Rev 19:8.—Nor are his holiness of human nature and obedience of life less imputed to us, than his sufferings for sin. 1. The law as a broken covenant, by which we must be justified, demanded these as well as his sufferings for sin, Rom 2:13; Gal 3:12; Heb 9:22; Matt 3:15; Luke 24:26,46. 2. Eternal life is never annexed to mere sufferings, but to holy qualities and services, as its condition, Gal 3:12; Matt 19:17; Rom 10:5; Rom 2:13; Lev 18:5; Ezek 20:11,21. 3. Mere enduring punishment is not a righteousness at all, as it doth not answer the commands of God's law, Rom 5:19; 2 Cor 5:21. And, in damned angels and men, is no satisfaction at all, as it doth not proceed from any cheerful regard to God's law. 4. That obedience of Christ, which is directly contrary to Adam's disobedience, must be the ground of our justification, and constitute us righteous in law, Rom 5:19; Phil 2:6-8; Phil 3:9; Eph 1:6; Dan 9:24. 5. Christ never being under the broken law, nor owing it any obedience, for himself, but for us, all his obedience to it must be imputed to us, in whose room he fulfilled it, Gal 4:4-5; Rom 8:3-4. 6. Believers being united to Christ, and clothed with his righteousness, are not bound to perform any obedience to the law as a broken covenant, but merely to obey it as a rule of life, in the hand of Christ, Rom 6:14; Rom 7:4,6; Rom 8:2; Gal 2:19-20; Gal 5:18.
Objection I. "If Christ's fulfilment of the broken law be imputed to us as our justifying righteousness, then our holiness of heart and of life are rendered unnecessary." Answer. Holiness of heart and good works are necessary fruits and evidences of our justification,—and necessary parts of our salvation, as will hereafter be proved. But they are not necessary conditions of our justification, or of our entrance into a state of salvation: for, 1. Many infants are admitted to union with Christ, justification, and even heaven itself, before they can perform any good works, Mark 10:14. 2. No truly good work can be performed by adult persons, till they be actually entered into a state of salvation, Rom 7:4,6; Eph 2:10; 1 Cor 15:56. 3. Scripture represents salvation as founded only upon God's free grace reigning through the righteousness of Christ; and as an inheritance given to us, not purchased by us, Eph 2:7-8; Eph 1:7,11,14; Rom 6:23; Rom 5:21; Rom 8:16-17; John 10:9-10,15-16,26-29; Titus 3:3-7; Gal 3:18,29; Gal 4:30-31. 4. If our justification or salvation depend at all upon our good works, it must depend wholly upon them, Gal 5:2,4; Gal 2:21; Rom 11:6; Rom 4:4,14. 5. All our good works performed in faith, suppose our preceding, full, and everlasting justification,
and interest in eternal salvation, through Christ's righteousness; and are not performed under that law, by which men are adjudged to eternal happiness, Rom 7:4,6; Rom 6:14; Rom 8:2; Gal 2:19-20; Gal 5:2,4,18; 1 Cor 9:21.
Objection II. "Though Christ's imputed righteousness justify us against the demands of the law as a broken covenant, we must have a righteousness of our own to justify us answerably to the demands of the gospel, as Christ did not satisfy for our unbelief and final impenitence against it." Answer 1. We have already proved that the gospel is no new law, demanding duties from men. 2. If where no law is, there is no transgression, Rom 4:15; Rom 5:13; 1 John 3:4;—what can be sin against the gospel, that is not sin against the law! Where doth God's law allow unbelief or impenitence, more than his gospel doth? 1 John 3:23; Ezek 33:11. 3. Christ as little satisfied for the other sins of reprobates, as for their final impenitence and unbelief, John 10:11,15; Isa 53:5-6,8,10-11. 4. He satisfied for all the sins of his elect, their impenitence and unbelief, which otherwise would have been final, not excepted; and his blood applied to their conscience cleanses from all sin, Isa 53:6; 1 Pet 2:24; Dan 9:24; 1 John 1:7,9.
Christ's surety righteousness being fulfilled in our nature, name, and stead, is ours in these respects. In consequence hereof, God, in the gospel promise, exhibits and gives it to us, in, and with Christ himself, Isa 45:24; Isa 46:12; Isa 54:13,17. It is imputed to our person in God's act of uniting us to Christ, and is received by faith alone, together with, and in him, Isa 61:10; 2 Cor 5:21; Phil 3:9; Gal 2:16.—Imputation is the reckoning some quality, deed, or suffering, to a person's account, that he may be dealt with accordingly.—It is either of that which he really performed or suffered himself, Gen 30:33; Ps 106:31; 2 Sam 19:19; Acts 7:60; Lev 17:4; or is supposed to have done, 1 Kings 1:21;—or of that which was done or suffered by another, who stood in his room.—As the Israelites bore the iniquities of their fathers and kings, as Jeroboam, Manasseh, Num 14:33; Exod 20:5, some have founded imputation on parental magistratical relation. But here, though the bearers, as irrational creatures often do, share in the deserved effects of their parents' and governors' sins, they are not thereby constituted criminals in law-reckoning; and so there is no proper imputation at all.—But, all proper imputation of that which is done or suffered by another, must be founded on such a relation between the doer or sufferer, and him to whom his deeds and sufferings are imputed, as constitutes them one person in the view of the law. Hence, when debts, sin, or righteousness, is imputed, the imputee becomes
debtor, offender, or righteous in law-reckoning, Philem 18; Gen 43:9; Gen 44:32; Rom 5:12,19.—It is therefore plain, 1. That God, who is an infinitely exact judge, can impute nothing to a person, but for that which it really is in itself, perfect or imperfect, Rom 2:2; Gen 18:25. 2. That the imputation of that which we do or suffer ourselves, is a mere legal charging that to our account, which was personally ours before: But the imputation of that which was owing, done, or suffered by another, in our stead, imports a legal communication of it to us. 3. That the imputation of that which was our own in every respect before, as well as the imputation of Adam's first sin to us, imports strict justice; but the imputation of our sins to Christ, in order to his making atonement for them, and the imputation of his righteousness to us, is of free grace, to the glory of God's justice. 4. That, in just imputation, no persons can be judged sinners or righteous, who are not, upon sufficient grounds in law-reckoning, really such. 5. That imputation includes no infusion of sin or righteousness into the nature of the imputees, nor any conferring upon them the rewards or effects of it. But it is a legal charging that debt, sin, or righteousness to us, which was in some respect ours before, that its effects may be applied or imparted to us.—Only in consequence of such imputation could God inflict the punishment due to our sins on Christ, or confer the blessings which he purchased on us, Isa 53:6; Isa 53:4-5,8,10-11; Eph 1:3,6-7.
It is not perfectly agreed, whether God's act imputing the righteousness of Christ to us, or our receiving it by faith, which are perfectly contemporary, be first in order of nature; nor is either side without its difficulties. My poor thoughts are, 1. That while we continue under the condemning sentence of the broken covenant of works, there can be no real habit of grace or act of faith, any more than perfect holiness or happiness, 1 Cor 15:56; Rom 6:14; Rom 7:4; Rom 8:2; Eph 2:10; Gal 3:10,13; Gal 4:4-5. 2. That God's circumcision of our heart, and writing his law in it, is the consequence of his pardoning our sins, Heb 8:10-12; Col 2:13. 3. As in Adam all men die, so in Christ all his elect are made alive, i.e. God's imputation of Christ's righteousness issues in his implantation of grace in our heart, even as his imputation of Adam's first sin issues in his withholding original righteousness, in the formation of our soul, and in the subsequent corruption of our nature, 1 Cor 15:22. 4. That the beginning as well as the progress and perfection of our real eternal life, depend, on the imputation of Christ's righteousness, 1 John 5:12. 5. It is given us on the behalf of Christ to believe, Phil 1:29; and we obtain precious faith through the righteousness of God
our Saviour, 2 Pet 1:1. 6. God's imputation of Christ's righteousness may as well precede the existence or agency of our faith, in order of nature, as Christ's act of uniting us to himself, and God's act of regenerating us in Christ, may, in order of nature, precede that faith, by which we receive Christ and all his purchased salvation, Phil 3:12; Eph 2:10; 2 Cor 5:17. 7. Might we not safely say, that justification, as it is God's act, is in order of nature antecedent to our faith; and our faith is antecedent to it, as it is passively received into, and terminated in our conscience?
It is most certain that we are justified by, or through faith, Rom 3:22,28,30; Rom 5:1; Gal 2:16; Phil 3:9; Rom 4:24.—Only the habit of faith can be concerned in the justification of infants; but the act also in adult persons.—And as men, in their reception of justification, stand trembling before the judgment-seat of God erected in their conscience,—deeply convinced of their sinfulness and misery, there is often much confusion and an apparent diversity in their actings of faith,—some fixing their attention on the redeeming mercy of God,—others upon Christ and his mediation,—others on the gospel promises,—and others on the promised pardon and eternal life. But there is always a regard to the whole method of redemption. God is discerned as merciful in Christ. Christ is viewed as the mercy promised, and as the Lord our righteousness. The promises are viewed and embraced as manifesting and offering his person and righteousness, and pardon and eternal life through it, as the free gift of a gracious and merciful God. Thus, in our cordial persuasion of the applied promises, we, in one act, approve God's whole method of salvation, receive Christ and his righteousness, justification and eternal life through it, as the unspeakable and free gift of God in Christ to us, as guilty and wretched in ourselves.
This faith doth not justify us, as a preparing quality, or as a condition even of the lowest kind. 1. It cannot exist in us while we continue under the law and its curse, which are the strength of sin. Nor is justification more subsequent to the habit and act of faith, than the commencement of salvation, in which faith is formed in our heart, Gal 2:16; Eph 2:8-9; Phil 1:29; 2 Pet 1:1. 2. Faith, as a disposing qualification or condition, would be a work of the law, and so undermine and tarnish the free grace of God in our salvation.—But faith justifies as a receiving instrument, by which we cordially credit and embrace the word of the gospel, in which Christ is made over to us as the Lord our righteousness, and justification in him. It is not as it is an habit or act answerable to God's command, but as it has a receiving quality or agency relative to Christ and his righteousness, and justification through
it, that it justifies.—This faith, as it is the door which Christ, in his almighty application of himself, makes for his own entrance into our soul, might be called God's instrument of justifying us, Rom 3:30. But it is more proper to call the gospel, by which, in spiritual manifestation, he conveys Christ and his righteousness, and justification and regeneration through it, into our heart,—God's instrument; and to call faith, by which, in our crediting his giving promise, we, in one act, receive Christ and his righteousness, and justification through it,—our instrument, Gal 2:16; Rom 5:11; Acts 26:18.
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