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A twofold re

dound to the death and damnation and hell of the person, whom he hath acquicced for Christ.

Secondly, quoufque ? How farre remission of Ginnes es tend in Justification. There is a twofold remiffion.

One parriculur, which is circumscribed to some particular mission. facts, and is ordinary in the Courts of humane Princes, who limit and restreine their discharges of offenders.

Another univerfall, which reacheth to the whole estate of gilt ; now this I cake as sure, that whomsoever God justio fierb, he will forgive unto him all his finnes. All bis lianes Fer.33.8. before conversion, and all his finacs afcer conversion. But whither this forgiving of all, be once for all, fimul semel, as they speak, I am not able to speak my thoughts fully

It is true, I confeffe, and embrace that opinion, thac juftsfication is not a divided aft, ic is not repeaced over and over and over, but it is one act only, but whither it be one tranfient act, ( as if all were dalhed out with a pen) or whither it be one continued alt, is very difputable. The Scripture leanes much to this datter, and therefore describes God to be God forgiving iniquity, transgression, and finnes, importing a course of pardoning, and not a momentany a&.

Againe, it is hard to utter how God doth forgive a finner before he hath finned, which must be if pardon for all fins be a momentany ad,

Yet I had rather captivate my judgment, then occasion difpute; only remember two things.

First, no doubc but the justified person fball have every for par. dowed; not some only, but all.

Secondly, justification dosb not admit degrees: though it may a continu ance: The righteousneffe and meric of Chrif which is our juftificacion, is not more or lesse,but is at all cimes one and most perfe&.

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T He righteousne le of 7efro Chrift is that by which only we are

justified. The righteousneífe of Christ is the matter of our justification; not the esential righteousneje of his God: bead, but the righréoufneffe of Christ, * Mediator both God and man, which was either,

The habitual bolinefse of bis Perfon, in the absence of all finne, and in the rich and plentiful presence of all holy and requi. fite qualities.

Or the actual holinesse of his life and death by obedience; the once perfe&ly fulfilling the commands, and by the paffive obedience of the other, voluntarily suffering the penalty, commination of the Law for transgressions. Now all chis righteousnesse is imputed to us in justification. For

First, no other righteousnesse can justifie.

Secondly, as Christ was made finne for m, so we are made righteousneffe by him, viz. only by imputation.

The Papists call upon us for a righteousnesle in Juftification, they will bring one forth of their hearts and good works, Menftruous clorbs,faith the Scripture, but we produce a righteoulxeffe most full, perfect, every way exact, not in me, but in Christ, yet imputed to us by God. - How clear is the Scripture for us, 2 Cor.5. 21. Hebath made him to be fix for us, who knew no fin, i hat die might be made the righteousneffe of God in him, Jer.23.6. The Lord our righteo onnefle, 1 Cor.1.30. Christ Jesus is made unto us of God, óc. rigbo teoulweffe. How often doth the Apostle peculiarly interestimputed righteousneffe, handling the doctrine of Justification, Rom.4. But the Apostle clears all, Rom 5.19. As by one mans disobedience many were made finners, so by the obedience of one Ball many be made righteous. Ada peccatum imputabitur mibi e Cbristi justitia non pertinebis ad me, said Bernard.

Object. But Christs righteousnesse is His , and how can it present us righteous before God ? It is none of ours. Sol. First, ic is bis in refpe&t of Inbafion, but it is ours in respect

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of imputation; His personally, ours meritoriousy.

Secondly, we may be considered two wayes, either abfoluiely for me. and alone, or else as conjoined with Christ : and chus being by faith made one with Christ, he makes over his righteous. nesse unto us,upon which God looks as ours, in the matter of juftification.

Ób.But if Chrifts righteousneffe becomes ours so by imputation, that we may be truly accounted and accepted of as rigbtcous; Then by the like reason, because redemprion is made ours, we may likewise be reputed frue Redeemers and Savi.

Sol. This is one of the arrows which Bellarmine draws out of his Quiver against the impuration of Christs righteousnesse, but it is of no force.

For be is to be termed a Redeemer and Saviour., not who doch receive, and take the redemption and salvation procured by another, but who brings redemption and salvation; we are by che Redemprion of Christ truly said to be redeemed, though not our Redeemers, and so by the imputation of Chrilts righteousnesse, are we truly accounted righieous perfons. - Obj. Againe, if the righteousnefle of Christ be lo imputed to us in justification, that for it we are accounted perfeitly righteous, as if it were our own most perfe&t and inçrinsecal; Then why may not we be accounted as righteous as Cbrift? yea, and having Christs righteousneffe , why may we not be the Saviours of men? Since that is the righteousneile which doch save all that are saved.

Sol. I anlwer, To compare the same righteousnesfe with the same, is illogin cal and grosse, for ic is one and the fame righteousnesse which is inherent in Chrift, and imputed to the beleeving Soule.

Secondly, the righteousnesse of Christ is not imputed to any particular beleever according to the whole latitude of its effi cacy, but according to the farticular exigence of the person; k is not impuced to Paut as the general price of redemption for all, but as the price by which bis soul in particular is Iedeemed


L 3.

These things being dispatched, there is a difference mingit fome Divines, about that righteousnesse which is impuced, fome holding the passive onely, others the active and passive.

Sol. The latter seems most solid ; Realons, there

Fiift, there is no justification without the fulfilling the whole Law, but now to the fu'filling of the Law, (since the fall of Adam ) iwo things are required, one is, perfelt and personal ronformity to the Law, in answering that active condicion of it, Doibis and live. Another is a plenary Carisfaction to che sono lence of she Law, by bearing the penalty cherein denounced in regard of fins already committed.

Secondly, Again, faith doth not abrogate the Latt, bat eftan blish it, but if it should teach justification without Chrifts fula filling of the Law, it should abrogate che Law.

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He last thing which I should have inserted before,is this,
That the justification of * finner is a gracious and juft an

Etion. It is a gracious action, (that is the gracious love and favour of God was the cause of it; It was his own free grace and favour that gave Christ his Sonne to be oar righteousnelle, and it is bis free grace to give us faubto beleeve on his Son, and when we do beleeve, it is bis Grace which impuseth unto us the righteousnesle of Christ,

Secondly, it is a just and rigbreous action ,Rom.3,25,26. That he might be just, and the fuftifier of him ibat beleeverb in Jesus. Gods justice is such, that he will forgive no man his finnes, for which he is not perfectly farisfied, neither will be accept of any as righteous, who hath not a personalrighteousnesse,but having received a perfe& satisfaction, he will acquit the finner beleeving, for he is just and righteous , and his Justice will not make a second demand : yet here is the graciousnese of God which will admit of the satisfa&tion, and of the righteousnessc of another

for us.


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Second Ufe from this great assertion, shall be to

Use 2. por our felves to a Tryal and Examination. If to beleeve in Jesus Christ our Lord be the only way to be saved; Then it doch much concerne us to search our selves, whether we do beleeve indeed in

Iefus Cbrift. There are three things which I will premife as so many grounds, why we should put our felves upon this enquiry, and then I will give unto you the discoveries themselves. The premises are these,

Firft, the difficulty of beleeving in Jesus Christ.

Secondly, the facility of errour, and mistake about beleeving.

Thirdly, the biceer danget and fure misery of nor beleeving in felus Chrift.

1. The difficulty of beleeving is increased by the fingularity of fo Arange and wonderful a goodnese. It is so great and so unparalelld, that a man can hardly believe it to be true. To have an estate in Chrift, in God, freely, all at once; How can this be? I he depih of gilt. I am an enemy, God is Juft; I have rünne inco sach high forfeitures, fo unnecessarily lost my felf, provoked God so often, and the chreaquings are planted against finners, there is no hope, no probability, (if a small debt, &e,

But for the difficuleg of it, that ie is nor lo easie a thing to be.. leeve in Christ Jesus, this shall appeare in divers particulars.

First, there is no nataral principle of justifying faith not in man. . An act, or morion, or quality, which hath a rise and


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