JOHN OWEN 0103

PART IV
FOURTHLY
Opposition between works and grace, as unto justification- -Method of the apostle, in the Epistle to the Romans, to manifest this opposition--A scheme of others contrary thereunto--Testimonies witnessing this opposition--Judgment to be made on them-- Distinctions whereby they are evaded--The uselessness of them-- Resolution of the case in hand by Bellarmine, Dan.9:18; Luke 17:10.

THE opposition that the Scripture makes between grace and works in general, with the exclusion of the one and the assertion of the other in our justification, deserves a previous consideration. The opposition intended is not made between grace and works, or our own obedience, as unto their essence, nature, and consistency, in the order and method of our salvation; but only with respect unto our justification. I do not design herein to plead any particular testimonies of Scripture, as unto their especial sense, or declaration of the mind of the Holy Ghost in them, which will afterward be with some diligence inquired into; but only to take a view which way the eye of the Scripture guides our apprehensions, and what compliance there is in our own experience with that guidance.

The principal seat of this doctrine, as will be confessed by all, is in the Epistles of Paul unto the Romans and Galatians, whereunto that also to the Hebrews may be added: but in that unto the Romans it is most eminently declared; for therein is it handled by the apostle ex professo at large, and that both doctrinally and in the way of controversy with them by whom the truth was opposed. And it is worth our consideration what process he makes towards the decoration of it, and what principles he proceeds upon therein.

He lays it down as the fundamental maxim which he would proceed upon, or as a general thesis, including the substance of what he designed to explain and prove, that in the gospel the "righteousness of God is revealed from faith to faith: as it is written, The just shall live by faith," Rom.1:17. All sorts of men who had any knowledge of God and themselves, were then, as they must be always, inquiring, and in one degree or other laboring, after righteousness. For this they looked on, and that justly, as the only means of an advantageous relation between God and themselves. Neither had the generality of men any other thoughts, but that this righteousness must be their own,--inherent in them, and performed by them; as Rom.10:3. For as this is the language of a natural conscience and of the law, and suited unto all philosophical notions concerning the nature of righteousness; so whatever testimony was given of another kind in the law and the prophets (as such a testimony is given unto a "righteousness of God without the law," chap.3:21), there was a vail upon it, as to the understanding of all sorts of men. As, therefore, righteousness is that which all men seek after, and cannot but seek after, who design or desire acceptance with God; so it is in vain to inquire of the law, of natural conscience, of philosophical reason, after any righteousness but what consists in inherent habits and acts of our own. Neither law, nor natural conscience, nor reason, do know any other. But in opposition unto this righteousness of our own, and the necessity thereof, testified unto by the law in its primitive constitution, by the natural light of conscience, and the apprehension of the nature of things by reason, the apostle declares, that in the gospel there is revealed another righteousness, which is also the righteousness of another, the righteousness of God, and that from faith to faith. For not only is the righteousness itself reveals alien from those other principles, but also the manner of our participation of it, or its communication unto us, "from faith to faith" (the faith of God in the revelation, and our faith in the acceptation of it, being only here concerned), is an eminent revelation. Righteousness, of all things, should rather seem to be from works unto works,--from the work of grace in us to the works of obedience done by us, as the Papists affirm. "No," says the apostle, "it is 'from faith to faith;'" whereof afterward.

This is the general thesis the apostle proposes unto confirmation; and he seems therein to exclude from justification every thing but the righteousness of God and the faith of believers. And to this purpose he considers all persons that did or might pretend unto righteousness, or seek after it, and all ways and means whereby they hoped to attain unto it, or whereby it might most probably be obtained, declaring the failing of all persons, and the insufficiency of all means as unto them, for the obtaining a righteousness of our own before God. And as unto persons,

1. He considers the Gentiles, with all their notions of God, their practice in religious worship, with their conversation thereon: and from the whole of what might be observed amongst them, he concludes, that they neither were nor could be justified before God; but that they were all, and most deservedly, obnoxious unto the sentence of death. And whatever men may discourse concerning the justification and salvation of any without the revelation of the righteousness of God by the gospel, "from faith to faith," it is expressly contradictory to his whole discourse, chap. 1, from verse 19 to the end.

2. He considers the Jews, who enjoyed the written law, and the privileges wherewith it was accompanied, especially that of circumcision, which was the outward seal of God's covenant: and on many considerations, with many arguments, he excludes them also from any possibility of attaining justification before God, by any of the privileges they enjoyed, or their own compliance wherewithal, chap. 2. And both sorts he excludes distinctly from this privilege of righteousness before God, with this one argument, that both of them sinned openly against that which they took for the rule of their righteousness,--namely, the Gentiles against the light of nature, and the Jews against the law; whence it inevitably follows, that none of them could attain unto the righteousness of their own rule. But he proceeds farther, unto that which is common to them all; and,

3. He proves the same against all sorts of persons, whether Jews or gentiles, from the consideration of the universal depravation of nature in them all, and the horrible effects that necessarily ensue thereon in the hearts and lives of men, chap. 3; so evidencing that as they all were, so it could not fall out but that all must be shut up under sin, and come short of righteousness. So, from persons he proceeds to things, or means of righteousness. And,

4. Because the law was given of God immediately, as the whole and only rule of our obedience unto him, and the works of the law are therefore all that is required of us, these may be pleaded with some pretence, as those whereby we may be justified. Wherefore, in particular, he considers the nature, use, and end of the law, manifesting its utter insufficiency to be a means of our justification before God, chap.3:19,20.

5. It may be yet objected, that the law and its works may be thus insufficient, as it is obeyed by unbelievers in the state of nature, without the aids of grace administered in the promise; but with respect unto them who are regenerate and do believe, whose faith and works are accepted with God, it may be otherwise. To obviate this objection, he gives an instance in two of the most eminent believers under the Old Testament, namely, Abraham and David, declaring that all works whatever were excluded in and from their justification, chap. 4. On these principles, and by this gradation, he peremptorily concludes that all and every one of the sons of men, as unto any thing that is in themselves, or can be done by them, or be wrought in them, are guilty before God, obnoxious unto death, shut up under sin, and have their mouths so stopped as to be deprived of all pleas in their own excuse; that they had no righteousness wherewith to appear before God; and that all the ways and means whence they expected it were insufficient unto that purpose. Hereon he proceeds with his inquiry, how men may be delivered from this condition, and come to be justified in the sight of God. And in the resolution hereof he makes no mention of any thing in themselves, but only faith, whereby we receive the atonement. That whereby we are justified, he says, is "the righteousness of God which is by the faith of Christ Jesus;" or, that we are justified "freely by grace through the redemption that is in him," chap.3:22-24. And not content here with this answer unto the inquiry how lost convinced sinners may come to be justified before God,-- namely, that it is by the "righteousness of God, revealed from faith to faith, by grace, by the blood of Christ," as he is set forth for a propitiation, he immediately proceeds unto a positive exclusion of every thing in and of ourselves that might pretend unto an interest herein, as that which is inconsistent with the righteousness of God as revealed in the gospel, and witnessed unto by the law and the prophets. How contrary their scheme of divinity is unto this design of the apostle, and his management of it, who affirm, that before the law, men were justified by obedience unto the light of nature, and some particular revelations made unto them in things of their own especial private concernment; and that after the giving of the law, they were so by obedience unto God according to the directions thereof! as also, that the heathen might obtain the same benefit in compliance with the dictates of reason, cannot be contradicted by any who have not a mind to be contentious. Answerable unto this declaration of the mind of the Holy Ghost herein by the apostle, is the constant tenor of the Scripture speaking to the same purpose. The grace of God, the promise of mercy, the free pardon of sin, the blood of Christ, his obedience, and the righteousness of God in him, rested in and received by faith, are everywhere asserted as the causes and means of our justification, in opposition unto any thing in ourselves, so expressed as it uses to express the best of our obedience, and the utmost of our personal righteousness. Wherever mention is made of the duties, obedience, and personal righteousness of the best of men, with respect unto their justification, they are all renounced by them, and they betake themselves unto sovereign grace and mercy alone. Some places to this purpose may be recounted. The foundation of the whole is laid in the first promise; wherein the destruction of the work of the devil by the suffering of the seed of the woman is proposed as the only relief for sinners, and only means of the recovery of the favour of God. "It shall bruise thy head, and thou shalt bruise his heel," Gen.3:15. "Abraham believed in the LORD; and he counted it to him for righteousness," Gen.15:6. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat; and the goat shall bear upon him all their iniquities unto a land not inhabited," Lev.16:21,22. "I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only," Ps.71:16. "If thou, LORD, shouldest mark iniquities, O LORD, who shall stand? But there is forgiveness with thee, that thou mayest be feared," Ps.130:3,4. "Enter not into judgment with thy servant: for in thy sight shall no man living be justified," Ps.143:2. "Behold, he put no trust in his servants; and his angels he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust?" Job 4:18,19. "Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me," Isa.27:4,5. "Surely, shall one say, In the LORD have I righteousness and strength: in the LORD shall all the seed of Israel be justified, and shall glory," chap.45:24,25. "All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. By his knowledge shall my righteous servant justify many; for he shall bear their iniquities," chap.53:6,11. "This is his name whereby he shall be called, The LORD our Righteousness," Jer.23:6. "But ye are all as an unclean thing, and all our righteousnesses are as filthy rags," Isa.64:6. "He shall finish the transgression, and make an end of sins, and make reconciliation for iniquity, and bring in everlasting righteousness," Dan.9:24. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name," John 1:12. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life," chap.3:14,15. "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," Acts 13:38,39. "That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me," chap.26:18. "Being justified freely by his grace through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law," Rom.3:24- 28. "For if Abraham were justified by works, he has whereof to glory; but not before God. For what saith the Scriptures Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin," chap.4:2-8. "But not as the offence, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," chap.5:15-19. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us," chap.8:l-4. "For Christ is the end of the law for righteousness to every one that believeth," chap.10:4. "And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work," chap.11:6. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption," 1 Cor.1:30. "For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2 Cor.5:21. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh he justified," Gal.2:16. "But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ has redeemed us from the curse of the law, being made a curse for us," chap.3:11-13. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them," Eph.2:8-10. "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil.3:8,9. "Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2 Tim.1:9. "That being justified by his grace, we should be made heirs according to the hope of eternal life," Tit.3:7. "Once in the end of the world has he appeared, to put away sin," Heb.9:26,28. "Having by himself purged our sins," chap.1:3. "For by one offering he has perfected forever them that are sanctified," chap.10:14. "The blood of Jesus Christ God's Son cleanseth us from all sin," 1 John 1:7. Wherefore, "Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen," Rev.1:5,6. These are some of the places which at present occur to remembrance, wherein the Scripture represents unto us the grounds, causes, and reasons, of our acceptation with God. The especial import of many of them, and the evidence of truth that is in them, will be afterwards considered. Here we take only a general view of them. And every thing in and of ourselves, under any consideration whatever, seems to be excluded from our justification before God, faith alone excepted, whereby we receive his grace and the atonement. And, on the other side, the whole of our acceptation with him seems to be assigned unto grace, mercy, the obedience and blood of Christ; in opposition unto our own worth and righteousness, or our own works and obedience. And I cannot but suppose that the soul of a convinced sinner, if not prepossessed with prejudice, will, in general, not judge amiss whether of these things, that are set in opposition one to the other, he should retake himself unto, that he may be justified. But it is replied,--These things are not to be understood absolutely, and without limitations. Sundry distinctions are necessary, that we may come to understand the mind of the Holy Ghost and sense of the Scripture in these ascriptions unto grace, and exclusions of the law, our own works and righteousness from our justification. For,

: (1) The law is either the moral or the ceremonial law. The latter, indeed, is excluded from any place in our justification, but not the former.; (2) Works required by the law are either wrought before faith, without the aid of grace; or after believing, by the help of the Holy Ghost. The former are excluded from our justification, but not the latter.; (3) Works of obedience wrought after grace received may be considered either as sincere only, or absolutely perfect, according to what was originally required in the covenant of works. Those of the latter sort are excluded from any place in our justification, but not those of the former.; (4) There is a twofold justification before God in this life, a first and a second; and we must diligently consider with respect unto whether of these justifications any thing is spoken in the Scripture.; (5) Justification may be considered either as to its beginning or as unto its continuation; and so it has divers causes under these diverse respects.

6. Works may be considered either as meritorious "ex condigno", so as their merit should arise from their own intrinsic worth; or "ex congruo" only, with respect unto the covenant and promise of God. Those of the first sort are excluded, at least from the first justification: the latter may have place both in the first and second.

7. Moral causes may be of many sorts: preparatory, dispository, meritorious, conditionally efficient, or only "sine quibus non". And we must diligently inquire in what sense, under the notion of what cause or causes, our works are excluded from our justification, and under what notions they are necessary thereunto. And there is no one of these distinctions but it needs many more to explain it; which, accordingly, are made use of by learned men. And so specious a colour may be put on these things, when warily managed by the art of disputation, that very few are able to discern the ground of them, or what there is of substance in that which is pleaded for; and fewer yet, on whether side the truth does lie. But he who is really convinced of sin, and, being also sensible of what it is to enter into judgment with the holy God, inquires for himself, and not for others, how he may come to be accepted with him, will be apt, upon the consideration of all these distinctions and sub-distinctions wherewith they are attended, to say to their authors, "Fecistis probe, incertior sum multo, quam dudum." My inquiry is, How shall I come before the Lord, and bow myself before the high God? How shall I escape the wrath to come? What shall I plead in judgment before God, that I may be absolved, acquitted, justified? Where shall I have a righteousness that will endure a trial in his presence? If I should be harnessed with a thousand of these distinctions, I am afraid they would prove thorns and briers, which he would pass through and consume. The inquiry, therefore is, upon the consideration of the state of the person to be justified, before mentioned and described, and the proposal of the reliefs in our justification as now expressed, whether it be the wisest and safest course for such a person seeking to be justified before God, to retake himself absolutely, his whole trust and confidence, unto sovereign grace, and the mediation of Christ, or to have some reserve for, or to place some confidence in, his own graces, duties, works, and obedience? In putting this great difference unto umpirage, that we may not be thought to fix on a partial arbitrator we shall refer it to one of our greatest and most learned adversaries in this cause. And he positively gives us in his determination and resolution in those known words, in this case: "Propter incertitudinem propriae justitiae, et periculum inanis gloriae, tutissimum est fiduciam totam in sola misericordia Dei et benignitate reponere", Bellar. de Justificat., lib. 5 cap. 7, prop. 3; "By reason of the uncertainty of our own righteousness, and the danger of vain glory, it is the safest course to repose our whole trust in the mercy and kindness or grace of God alone." And this determination of this important inquiry he confirms with two testimonies of Scripture, as he might have done it with many more. But those which he thought meet to mention are not impertinent. The first is Dan.9:18, "We do not present our supplications before thee for our righteousnesses, but for thy great mercies;" and the other is that of our Saviour, Luke 17:10, "When ye shall have done all those things which are commanded you, say, We are unprofitable servants." And after he has confirmed his resolution with sundry testimonies of the fathers, he closes his discourse with this dilemma: "Either a man has true merits, or he has not. If he has not, he is perniciously deceived when he trusts in any thing but the mercy of God alone, and seduces himself, trusting in false merits; if he has them, he loses nothing whilst he looks not to them, but trusts in God alone. So that whether a man have any good works or no, as to his justification before God, it is best and safest for him not to have any regard unto them, or put any trust in them." And if this be so, he might have spared all his pains he took in writing his sophistical books about justification, whose principal design is to seduce the minds of men into a contrary opinion. And so, for aught I know, they may spare their labour also, without any disadvantage unto the church of God or their own souls, who so earnestly contend for some kind of interest or other for our own duties and obedience in our justification before God; seeing it will be found that they place their own whole trust and confidence in the grace of God by Jesus Christ alone. For to what purpose do we labour and strive with endless disputations, arguments, and distinctions, to prefer our duties and obedience unto some office in our justification before God, if; when we have done all, we find it the safest course in our own persons to abhor ourselves with Job in the presence of God, to retake ourselves unto sovereign grace and mercy with the publican, and to place all our confidence in them through the obedience and blood of Christ?

So died that great emperor, Charles V, as Thuanus gives the account of his Novissima. So he reasoned with himself: "Se quidem indignum esse, qui propriis meritis regnum coelorum obtineret; set Dominum Deum suum qui illud duplici jure obtineat, et Patris haereditate, et passionis merito, altero contentum esse, alterum sibi donare; ex cujus dono illud sibi merito vendicet, hacque fiducia fretus minime confundatur; neque enim oleum misericordiae nisi in vase fiduciae poni; hanc hominis fiduciam esse a se deficientis et innitentis domino suo; alioquin propriis meritis fidere, non fidei esse sed perfidiae; peccata deleri per Dei indulgentiam, ideoque credere nos debere peccata deleri non posse nisi ab eo cui soli peccavimus, et in quem peccatum non cadit, per quem solum nobis peccata condonentur;"--"That in himself he was altogether unworthy to obtain the kingdom of heaven by his own works or merits; but that his Lord God, who enjoyed it on a double right or title, by inheritance of the Father, and the merit of his own passion, was contented with the one himself, and freely granted unto him the other; on whose free grant he laid claim thereunto, and in confidence thereof he should not be confounded; for the oil of mercy is poured only into the vessel of faith or trust: that this is the trust of a man despairing in himself, and resting in his Lord; otherwise, to trust unto his own works or merits, is not faith, but treachery: that sins are blotted out by the mercy of God; and therefore we ought to believe that our sins can be pardoned by him alone, against whom alone we have sinned, with whom there is no sin, and by whom alone sins are forgiven."

This is the faith of men when they come to die, and those who are exercised with temptations whilst they live. Some are hardened in sin, and endeavour to leave this world without thoughts of another; some are stupidly ignorant, who neither know nor consider what it is to appear in the presence of God, and to be judged by him; some are seduced to place their confidence in merits, pardons, indulgences, and future suffrages for the dead: but such as are acquainted with God and themselves in any spiritual manner, who take a view of the time that is past, and approaching eternity, into which they must enter by the judgment-seat of God, however they may have thought, talked, and disputed about their own works and obedience, looking on Christ and his righteousness only to make up some small defects in themselves, will come at last unto a universal renunciation of what they have been, and are, and retake themselves unto Christ alone for righteousness or salvation. And in the whole ensuing discourse I shall as little as is possible immix myself in any curious scholastical disputes. This is the substance of what is pleaded for,- -that men should renounce all confidence in themselves, and every thing that may give countenance whereunto; retaking themselves unto the grace of God by Christ alone for righteousness and salvation. This God designs in the gospel, 1 Cor.1:29-31; and herein, whatever difficulties we may meet withal in the explication of some propositions and terms that belong unto the doctrine of justification, about which men have various conceptions, I doubt not of the internal concurrent suffrage of them who know any thing as they ought of God and themselves.

PART V
FIFTHLY
A commutation as unto sin and righteousness, by imputation, between Christ and believers, represented in the Scripture--The ordinance of the scapegoat, Lev.16:21,22--The nature of expiatory sacrifices, Lev.4:29, etc.--Expiation of an uncertain murder, Deut.21:1-9--The commutation intended proved and vindicated, Isa.53:5,6; 2 Cor.5:21; Rom.8:3,4; Gal.3:13,14; 1 Pet.2:24; Deut.21:23--Testimonies of Justin Martyr, Gregory Nyseen, Augustine, Chrysostom, Bernard, Taulerus, Pighius, to that purpose--The proper actings of faith with respect thereunto, Rom.5:11; Matt.11:28; Ps.38:4; Gen.4:13; Isa.53:11; Gal.3:1; Isa.45:22; John 3:14,15--A bold calumny answered.

THERE is in the Scripture represented unto us a commutation between Christ and believers, as unto sin and righteousness; that is, in the imputation of their sins unto him, and of his righteousness unto them. In the improvement and application hereof unto our own souls, no small part of the life and exercise of faith does consist.

This was taught the church of God in the offering of the scapegoat: "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat. And the goat shall bear upon him all their iniquities," Lev.16:21,22. Whether this goat sent away with this burden upon him did live, and so was a type of the life of Christ in his resurrection after his death; or whether he perished in the wilderness, being cast down the precipice of a rock by him that conveyed him away, as the Jews suppose; it is generally acknowledged, that what was done to him and with him was only a representation of what was done really in the person of Jesus Christ. And Aaron did not only confess the sins of the people over the goat, but he also put them all on his head, "wenatan 'otam al- rosh hassa'ir",--"And he shall give them all to be on the head of the goat." In answer whereunto it is said, that he bare them all upon him. This he did by virtue of the divine institution, wherein was a ratification of what was done. He did not transfuse sin from one subject into another, but transferred the guilt of it from one to another; and to evidence this translation of sin from the people unto the sacrifice, in his confession, "he put and fixed both his hands on his head." Thence the Jews say, "that all Israel was made as innocent on the day of expiation as they were on the day of creation;" from verse 30. Wherein they came short of perfection or consummation thereby the apostle declares, Heb.10. But this is the language of every expiatory sacrifice, "Quod in ejus caput sit;"-- "Let the guilt be on him." Hence the sacrifice itself was called "chatat" and "'ashan",--"sin" and "guilt," Lev.4:29; 7:2; 10:17. And therefore, where there was an uncertain murder, and none could be found that was liable to punishment thereon, that guilt might not come upon the land, nor the sin be imputed unto the whole people, a heifer was to be slain by the elders of the city that was next unto the place where the murder was committed, to take away the guilt of it, Deut.21:1-9. But whereas this was only a moral representation of the punishment due to guilt, and no sacrifice, the guilty person being not known, those who slew the heifer did not put their hands on him, so as to transfer their own guilt to him, but washed their hands over him, to declare their personal innocence. By these means, as in all other expiatory sacrifices, did Cod instruct the church in the transferring of the guilt of sin unto Him who was to bear all their iniquities, with their discharge and justification thereby. So "God laid on Christ the iniquities of us all," that "by his stripes we might be healed," Isa.53:5,6. Our iniquity was laid on him, and he bare it, verse 11; and through his bearing of it we are freed from it. His stripes are our healing. Our sin was his, imputed unto him; his merit is ours, imputed unto us. "He was made sin for us, who knew no sin; that we might become the righteousness of God in him," 2 Cor.5:21. This is that commutation I mentioned: he was made sin for us; we are made the righteousness of God in him. God not imputing sin unto us, verse 19, but imputing righteousness unto us, does it on this ground alone that "he was made sin for us." And if by his being made sin, only his being made a sacrifice for sin is intended, it is to the same purpose; for the formal reason of any thing being made an expiatory sacrifice, was the imputation of sin unto it by divine institution. The same is expressed by the same apostle, Rom.8:3,4, "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." The sin was made his, he answered for it; and the righteousness which God requireth by the law is made ours: the righteousness of the law is fulfilled in us, not by our doing it, but by his. This is that blessed change and commutation wherein alone the soul of a convinced sinner can find rest and peace. So he "has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on us," Gal.3:13,14. The curse of the law contained all that was due to sin. This belonged unto us; but it was transferred on him. He was made a curse; whereof his hanging on a tree was the sign and token. Hence he is said to "bear our sins in his own body on the tree," 1 Pet.2:24; because his hanging on the tree was the token of his bearing the curse: "For he that is hanged is the curse of God," Dent.21:23. And in the blessing of faithful Abraham all righteousness and acceptation with God is included; for Abraham believed God, and it was imputed unto him for righteousness.

But because some, who, for reasons best known unto themselves, do take all occasions to except against my writings, have in particular raised an impertinent glamour about somewhat that I formerly delivered to this purpose, I shall declare the whole of my judgment herein in the words of some of those whom they can pretend no quarrel against, that I know of.

The excel1ent words of Justin Martyr deserve the first place: "Autos ton idion huion apedoto lutron huper hemoon, ton hagion huper anomoon, ton akakon huper toon kakoon, ton dikaion huper toon adikoon, ton aftarton huper toon ftartoon, ton atanaton huper toon tnetoon, ti gar allo tas hamartias hemoon edunete kalupsai, e ekeinou dikaiosune; en tini dikaiootenai dunaton tous anomous hemas kai aseteis, e en monooi tooi huioo tou Theou; oo tes glukeias antallages, oo tes anexichniastou demiourgias, oo toon aprosdoketoon euergesioon, hina anomia men polloon en dikaiooi heni krute, dikaiosune de henos pollous anomous dikaioosei," Epist. ad Diognet.;- -"He gave his Son a ransom for us;--the holy for transgressors; the innocent for the nocent; the just for the unjust; the incorruptible for the corrupt; the immortal for mortals. For what else could hide or cover our sins but his righteousness? In whom else could we wicked and ungodly ones be justified, or esteemed righteous, but in the Son of God alone? O sweet permutation, or change! O unsearchable work, or curious operation! O blessed beneficence, exceeding all expectations that the iniquity of many should be hid in one just one, and the righteousness of one should justify many transgressors." And Gregory Nyssen speaks to the same purpose: "Metatheis gar pros heauton ton toon hemoon hamartioon thupon, metedooke moi tes heautou kathapotetos, koinoonon me tou heautou kallous apergasamenos", Orat. 2 in Cant.;--"He has transferred unto himself the filth of my sins, and communicated unto me his purity, and made me partaker of his beauty." So Augustine, also: "Ipse peccatum ut nos justitia, nec nostra sed Dei, nec in nobis sed in ipso; sicut ipse peccatum, non suum sed nostrum, nec in se sed in nobis constitutum", Enchirid. ad Laurent., cap.41;--"He was sin, that we might be righteousness; not our own, but the righteousness of God; not in ourselves, but in him; as he was sin, not his own, but ours,--not in himself, but in us." The old Latin translation renders those words, Ps.22:1, "divrei sha'agati"-- "Verba delictorum meorum". He thus comments on the place: "Quomodo ergo dicit, 'Delictorum meorum?' nisi quia pro delictis nostris ipse precatur; et delicta nostra delicta sua fecit, ut justitiam suam nostram justitiam faceret;"--"How says he, 'Of my sins?' Because he prayeth for our sins; he made our sins to be his, that he might make his righteousness to be ours. "Oo tes glukeias antallages." "O sweet commutation and change!" And Chrysostom, to the same purpose, on those words of the apostle,-- "That we might be made the righteousness of God in him:" Poios tauta logos, poios tauta parastesai dunesetai vous; ton gar dikaion, fesin, epoiesen hamartoolon, hina tous hamartoolous poiesei dikaious, mallon de oude houtoos eipen, alla ho pollooi mekzon en, ou gar hexin ethekein, all' auten ten poioteta, ou gar eipen, epoiesen hamartoolon, all' hamartian, ouchi ton me hamartanonta monon, alla ton mede gnonta hamartian, hina kai hemeis genoometha, ouk eipe, dikaioi, alle dikaiosune, kai Theou dikaiosune, Theou gar estin haute, hotan me ex ergoon (hotan kai kelida ananke tina me heurethenai) all' apo xaritos dikaioothoomen, entha pasa hamartia efanistai", 2 Epist. ad Corinth. cap.5 Hom.11;--"What word, what speech is this? What mind can comprehend or express it? For he says, 'He made him who was righteous to be made a sinner, that he might make sinners righteous. Nor yet does he say so neither, but that which is far more sublime and excellent; for he speaks not of an inclination or affection, but expresses the quality itself. For he says not, he made him a sinner, but sin; that we might be made, not merely righteous, but righteousness, and that the righteousness of God, when we are justified not by works (for if we should, there must be no spot found in them), but by grace, whereby all sin is blotted out." So Bernard also, Epist.190, ad Innocent:--"Homo siquidem qui debuit; homo qui solvit. Nam 'si unus,' inquit, 'pro omnibus mortuus est, ergo omnes mortui sunt;' ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit: nec alter jam inveniatur, qui forisfecit, alter qui satisfecit; quia caput et corpus unus est Christus." And many more speak unto the same purpose. Hence Luther, before he engaged in the work of reformation, in an epistle to one George Spenlein, a monk, was not afraid to write after this manner: "Mi dulcis frater, disce Christum et hunc crucifixum, disce ei cantare, et de teipso desperant dicere ei; tu Domine Jesu es justitia mea, ego autem sum peccatum tuum; tu assumpsisti meum, et dedisti mihi tuum; assumpsisti quod non eras, et dedisti mihi quod non eram. Ipse suscepit te et peccata tua fecit sua, et suam justitiam fecit tuam; maledictus qui haec non credit!" Epist. an. 1516, tom.1.

If those who show themselves now so quarrelsome almost about every word that is spoken concerning Christ nd his righteousness, had ever been harassed in their consciences about the guilt of sin, as this man was, they would think it no strafe matter to speak and write as he did. Yea, some there are who have lived and died in the communion of the church of Rome itself, that have given their testimony unto this truth. So speaks Taulerus, Meditat. Vitae Christ. cap.7: "Christus omnia mundi peccata in se recepit, tantumque pro illis ultro sibi assumpsis dolerem cordis, ac si ipse ea perpetrasset;"-- "Christ took upon him all the sins of the world, and willingly underwent that grief of heart for them, as if he himself had committed them". And again, speaking in the person of Christ: "Quandoquidem peccatum Adae multum abire non potest, obsecro te Pater coelestis, ut ipsum in me vindices. Ego enim omnia illius peccata in me recipio. Si haec irae tempestas, propter me orta est, mitte me in mare amarissimae passionis;"--"Whereas the great sin of Adam cannot go away, I beseech thee, heavenly Father, punish it in me. For I take all his sins upon myself If, then, this tempest of anger be risen for me, cast me into the sea of my most bitter passion." See, in the justification of these expressions, Heb.10:5- 10. The discourse of Albertus Pighius to this purpose, though often cited and urged, shall be once again repeated, both for its worth and truth, as also to let some men see how fondly they have pleased themselves in reflecting on some expressions of mine, as though I had been singular in them. His words are, after others to the same purpose: "Quoniam quidem inquit (apostolus) Deus erat in Christo, mundum reconcilians sibi, non imputans hominibus sua delicta, et deposuit apud nos verbum reconciliationis; in illo ergo justificamur coram Deo, non in nobis; non nostra sed illius justitia, quae nobis cum illo jam communicantibus imputatur. Propriae justitiae inopes, extra nos, in illo docemur justitiam quaerere. Cum inquit, ui peccatum non noverat, pro nobis peccatum fecit; hoc est, hostiam peccati expiatricem, ut nos efficeremur justitia Dei in ipso, non nostra, sed Dei justitia justi efficimur in Christo; quo jure? Amicitiae, quae communionem omnium inter amicor facit, juxta vetus et celebratissimum proverbium; Christo insertis, conglutinatis, et unitis, et sua nostra facit, suas divitias nobis communicat, suam justitiam inter Patris judicium et nostram injustitiam interponit, et sub ea veluti sub umbone ac clypeo a divina, quam commeruimus, ira nos abscondit, tuetur ac protegit; imo eandem nobis impertit et nostram facit, qua tecti ornatique audacter et secure jam divino nos sistamus tribunali et judicio: justique non solum appareamus, sed etiam simus. Quemadmodum enim unius delicto peccatoris nos etiam factor affirmat apostolus: ita unius Christi justitiam in justificandis nobis omnibus efficacem esse; et sicut per inobedientiam unius hominis peccatores constituti sunt multi sic per obedientiam unius justi (inquit) constituentur multi. Haec est christi justitia,ejus obedientia, qua voluntatem Patris sui perfecit in omnibus; sicut contra nostra injustitia est nostra inobedientia, et mandatorum Dei praevaricatio. In Christi autem obedientia quod nostra collocatur justitia inde est, quod nobis illi incorporatis, ac si nostra esset, accepta ea fertur: ut ea ipsa etiam nos justi habeamur. Et velut ille quondam Jacob, quum nativitate primogenitus non esset, sub habitu fratris occultatus, atque ejus veste indutus, quae odorem optimum spirabat, seipsum insinuavit patri, ut sub aliena persona benedictionem primogeniturae acciperet: ita et nos sub Christi primogeniti fratris nostri preciosa puritate delitescere, bono ejus odore fragrare, ejus perfectione vitia nostra sepeliri et obtegi, atque ita nos pissimo Patri ingerere, ut justitiae benedictionem ab eodem assequamur, necesse est". And afterwards: "Justificat erno nos Deus Pater bonitate sua gratuita, qua nos in Christo complectitur, dum eidem insertos innocentia et justitia Christi nos induit; quae una et vera et perfecta est, quae Dei sustinere conspectum potest, ita unam pro nobis sisti oportet tribunali divini judicii et veluti causae nostrae intercessorem eidem repraesentari: qua subnixi etiam hic obtineremus remissionem peccatorum nostrorum assiduam: cujus puritate velatae non imputentur nobis sordes nostrae, imperfectionum immunditiae, sed veluti sepultae conteguntur, ne in judicium Dei veniant: donec confecto in nobis, et plane extincto veteri homine, divina bonitas nos in beatam pacem cum novo Adam recipiat;"--"'God was in Christ,' says the apostle, 'reconciling the world unto himself, not imputing unto men their sins,' ['and has committed to us the word of reconciliation.'] In him, therefore, we are justified before God; not in ourselves, not by our own, but by his righteousness, which is imputed unto us, now communicating with him. Wanting righteousness of our own, we are taught to seek for righteousness without ourselves, in him. So he says, 'Him who knew no sin, he made to be sin for us' (that is, an expiatory sacrifice for sin), 'that we might be made the righteousness of God in him.' We are made righteous in Christ, not with our own, but with the righteousness of God. By what right? The right of friendship, which makes all common among friends, according unto the ancient celebrated proverb. Being in grafted into Christ, fastened, united unto him, he makes his things ours, communicates his riches unto us, interposes his righteousness between the judgment of God and our unrighteousness: and under that, as under a shield and buckler, he hides us from that divine wrath which we have deserved, he defends and protects us therewith; yea, he communicates it unto us and makes it ours, so as that, being covered and adorned therewith, we may boldly and securely place ourselves before the divine tribunal and judgment, so as not only to appear righteous, but so to be. For even as the apostle affirms, that by one man's fault we were all made sinners, so is the righteousness of Christ alone efficacious in the justification of us all: 'And as by the disobedience of one man many were made sinners, so by the obedience of one man,' says he, 'many are made righteous.' This is the righteousness of Christ, even his obedience, whereby in all things he fulfilled the will of his Father; as, on the other hand, our unrighteousness is our disobedience and our transgression of the commands of God. But that our righteousness is placed in the obedience of Christ, it is from hence, that we being incorporated into him, it is accounted unto us as if it were ours; so as that therewith we are esteemed righteous. And as Jacob of old, whereas he was not the firstborn, being hid under the habit of his brother, and clothed with his garment, which breathed a sweet savour, presented himself unto his father, that in the person of another he might receive the blessing of the primogeniture; so it is necessary that we should lie hid under the precious purity of the First-born, our eldest brother, be fragrant with his sweet savour, and have our sin buried and covered with his perfections, that we may present ourselves before our most holy Father, to obtain from him the blessing of righteousness." And again: "God, therefore, does justify us by his free grace or goodness, wherewith he embraces us in Christ Jesus, when he clotheth us with his innocence and righteousness, as we are ingrafted into him; for as that alone is true and perfect which only can endure in the sight of God, so that alone ought to be presented and pleaded for us before the divine tribunal, as the advocate of or plea in our cause. Resting hereon, we here obtain the daily pardon of sin; with whose purity being covered, our filth, and the uncleanness of our imperfections are not imputed unto us, but are covered as if they were buried, that they may not come into the judgment of God; until, the old man being destroyed and slain in us, divine goodness receives us into peace with the second Adam". So far he, expressing the power which the influence of divine truth had on his mind, contrary to the interest of the cause wherein he was engaged, and the loss of his reputation with them; for whom in all other things he was one of the fiercest champions. And some among the Roman church, who cannot bear this assertion of the commutation of sin and righteousness by imputation between Christ and believers, no more than some among ourselves, do yet affirm the same concerning the righteousness of other men: "Mercaturam quandam docere nos Paulus videtur. Abundatis, inquit, vos pecunia, et estis inopes justitiae; contra, illi abundant justitia et sunt inopes pecuniae; fiat quaedam commutatio; date vos piis egentibus pecuniam quae vobis affluit, et illis deficit; sic futurum est, ut illi vicissim justitiam suam qua abundant, et qua vos estis destituti, vobis communicent." Hosius, De Expresso Dei Verbo, tom. 2 p.21. But I have mentioned these testimonies, principally to be a relief unto some men's ignorance, who are ready to speak evil of what they understand not.

This blessed permutation as unto sin and righteousness is represented unto us in the Scripture as a principal object of our faith,-- as that whereon our peace with God is founded. And although both these (the imputation of sin unto Christ, and the imputation of righteousness unto us) be the acts of God, and not ours, yet are we by faith to exemplify them in our own souls, and really to perform what on our part is required unto their application unto us; whereby we receive "the atonement," Rom.5:11. Christ calls unto him all those that "labour and are heavy laden," Matt.11:28. The weight that is upon the consciences of men, wherewith they are laden, is the burden of sin. So the psalmist complains that his "sins were a burden too heavy for him," Ps.38:4. Such was Cain's apprehension of his guilt, Gen.4:13. This burden Christ bare, when it was laid on him by divine estimation. For so it is said, "wa'awonotam hu jisbol", Isa.53:11,-- "He shall bear their iniquities" on him as a burden. And this he did when God made to meet upon him "the iniquity of us all," verse 6. In the application of this unto our own souls, as it is required that we be sensible of the weight and burden of our sins and how it is heavier than we can bear; so the Lord Christ calls us unto him with it, that we may be eased. This he does in the preachings of the gospel, wherein he is "evidently crucified before our eyes," Gal.3:1. In the view which faith has of Christ crucified (for faith is a "looking unto him," Isa.45:22; 65:1, answering their looking unto the brazen serpent who were stung with fiery serpents, John 3:14,15), and under a sense of his invitation (for faith is our coming unto him, upon his call and invitation) to come unto him with our burdens, a believer considers that God has laid all our iniquities upon him; yea, that he has done so, is an especial object whereon faith is to act itself, which is faith in his blood. Hereon does the soul approve of and embrace the righteousness and grace of God, with the infinite condescension and love of Christ himself. It gives its consent that what is thus done is what becomes the infinite wisdom and grace of God; and therein it rests. Such a person seeks no more to establish his own righteousness, but submits to the righteousness of God. Herein, by faith, does he leave that burden on Christ which he called him to bring with him, and complies with the wisdom and righteousness of God in laying it upon him. And herewithal does he receive the everlasting righteousness which the Lord Christ brought in when he made an end of sin, and reconciliation for transgressors.

The reader may be pleased to observe, that I am not debating these things argumentatively, in such propriety of expressions as are required in a scholastic disputation; which shall be done afterwards, so far as I judge it necessary. But I am doing that which indeed is better, and of more importance,--namely, declaring the experience of faith in the expressions of the Scripture, or such as are analogous unto them. And I had rather be instrumental in the communication of light and knowledge unto the meanest believer, than to have the clearest success against prejudiced disputers. Wherefore, by faith thus acting are we justified, and have peace with God. Other foundation in this matter can no man lay, that will endure the trial.

Nor are we to be moved, that men who are unacquainted with these things in their reality and power do reject the whole work of faith herein, as an easy effort of fancy or imagination. For the preaching of the cross is foolishness unto the best of the natural wisdom of men; neither can any understand them but by the Spirit of God. Those who know the terror of the Lord, who have been really convinced and made sensible of the guilt of their apostasy from God, and of their actual sins in that state, and what a fearful thing it is to fall into the hands of the living God,--seeking thereon after a real solid foundation whereon they may be accepted with him,--have other thoughts of these things, and do find believing a thing to be quite of another nature than such men suppose. It is not a work of fancy or imagination unto men, to deny and abhor themselves, to subscribe unto the righteousness of God in denouncing death as due to their sins, to renounce all hopes and expectations of relief from any righteousness of their own, to mix the word and promise of God concerning Christ and righteousness by him with faith, so as to receive the atonement, and wherewithal to give up themselves unto a universal obedience unto God. And as for them unto whom, through pride and self-conceit on the one hand, or ignorance on the other, it is so, we have in this matter no concernment with them. For unto whom these things are only the work of fancy, the gospel is a fable.

Something unto this purpose I had written long since, in a practical discourse concerning "Communion with God." And whereas some men of an inferior condition have found it useful, for the strengthening themselves in their dependencies on some of their superiors, or in compliance with their own inclinations, to cavil at my writings and revile their author, that book has been principally singled out to exercise their faculty and good intentions upon. This course is steered of late by one Mr Hotchkis, in a book about justification, wherein, in particular, be falls very severely on that doctrine, which, for the substance of it, is here again proposed, p.81. And were it not that I hope it may be somewhat useful unto him to be a little warned of his immoralities in that discourse, I should not in the least have taken notice of his other impertinencies. The good man, I perceive, can be angry with persons whom he never saw, and about things which he can not or will not understand, so far as to revile them with most opprobrious language. For my part, although I have never written any thing designedly on this subject, or the doctrine of justification, before now, yet he could not but discern, by what was occasionally delivered in that discourse, that I maintain no other doctrine herein but what was the common faith of the most learned men in all Protestant churches. And the reasons why I am singled out for the object of his petulancy and spleen are too manifest to need repetition. But I shall yet inform him of what, perhaps, he is ignorant,--namely, that I esteem it no small honour that the reproaches wherewith the doctrine opposed by him is reproached do fall upon me. And the same I say concerning all the reviling and contemptuous expressions that his ensuing pages are filled withal. But as to the present occasion, I beg his excuse if I believe him not, that the reading of the passages which he mentions out of my book filled him with "horror and indignation," as he pretends. For whereas he acknowledges that my words may have a sense which he approves of (and which, therefore, must of necessity be good and sound), what honest and sober person would not rather take them in that sense, then wrest them unto another, so as to cast himself under the disquietment of a fit of horrible indignation? In this fit I suppose it was, if such a fit, indeed, did befall him (as one evil begets another), that he thought he might insinuate something of my denial of the necessity of our own personal repentance and obedience. For no man who had read that book only of all my writings, could, with the least regard to conscience or honesty, give countenance unto such a surmise, unless his mind was much discomposed by the unexpected invasion of a fit of horror. But such is his dealing with me from first to last; nor do I know where to fix on any one instance of his exceptions against me, wherein I can suppose he had escaped his pretended fit and was returned unto himself,--that is, unto honest and ingenuous thoughts; wherewith I hope he is mostly conversant. But though I cannot miss in the justification of this charge by considering any instance of his reflections, yet I shall at present take that which he insists longest upon, and fills his discourse about it with most scurrility of expressions. And this is in the 164th page of his book, and those that follow; for there he disputes fiercely against me for making this to be an "undue end of our serving God,--namely, that we may flee from the wrath to come". And who would not take this for an inexpiable crime in any, especially in him who has written so much of the nature and use of threatening under the gospel, and the fear that ought to be in generated by them in the hearts of men, as I have done Wherefore so great a crime being the object of them all, his revilings seem not only to be excused but allowed. Eat what if all this should prove a wilful prevarication, not becoming a good man, much less a minister of the gospel? My words, as reported and transcribed by himself; are these: "Some there are that do the service of the house of God as the drudgery of their lives; the principle they yield obedience upon is a spirit of bondage unto fear; the rule they do it by is the law in its dread and rigour, exacting it of them to the utmost without mercy or mitigation; the end they do it for is to fly from the wrath to come, to pacify conscience, and to seek for righteousness as it were by the works of the law." What follow unto the same purpose he omits, and what he adds as my words are not so, but his own; "ubi pudor, ubi fides?" That which I affirmed to be a part of an evil end, when and as it makes up one entire end, by being mixed with sundry other things expressly mentioned, is singled out, as if I had denied that in any sense it might be a part of a good end in our obedience: which I never thought, I never said; I have spoken and written much to the contrary. And yet, to countenance himself in this disingenuous procedure, besides many other untrue reflections, he adds that I insinuate, that those whom I describe are "Christians that seek righteousness by faith in Christ", p.167. I must needs tell this author that my faith in this matter is, that such works as these will have no influence in his justification; and that the principal reason why I suppose I shall not, in my progress in this discourse, take any particular notice of his exceptions, either against the truth or me,--next unto this consideration, that they are all trite and obsolete, and, as to what seems to be of any force in them, will occur unto me in other authors from whom they are derived,--is, that I may not have a continual occasion to declare how forgetful he has been of all the rules of ingenuity, yea, and of common honesty, in his dealing with me. For that which gave the occasion unto this present unpleasing digression,--it being no more, as to the substance of it, but that our sins were imputed unto Christ, and that his righteousness is imputed unto us,--it is that in the faith whereof I am assured I shall live and die, though he should write twenty as learned books against it as those which he has already published; and in what sense I do believe these things shall be afterwards declared. And although I judge no men upon the expressions that fall from them in polemical writings, wherein, on many occasions, they do affront their own experience, and contradict their own prayers; yet, as to those who understand not that blessed commutation of sins and righteousness, as to the substance of it, which I have pleaded for, and the acting of our faith with respect thereunto, I shall be bold to say, "that if the gospel be hid, it is hid to them that perish."

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