JOHN OWEN 0114

SECTION XIII
THE NATURE OF JUSTIFICATION PROVED FROM THE DIFFERENCE OF THE COVENANTS
The nature of justification proved from the difference of the covenants.

The difference between the two covenants stated--Argument from thence.

That which we plead in the third place unto our purpose is, the difference between the two covenants. And herein it may be observed,

That by the two covenants I understand those which were absolutely given unto the whole church, and were all to bring it "eis teleioteta",--unto a complete and perfect state; that is, the covenant of works, or the law of our creation as it was given unto us, with promises and threatening, or rewards and punishments, annexed unto it; and the covenant of grace, revealed and proposed in the first promise. As unto the covenant of Sinai, and the new testament as actually confirmed in the death of Christ, with all the spiritual privileges thence emerging, and the differences between them, they belong not unto our present argument.
The whole entire nature of the covenant of works consisted in this,--that upon our personal obedience, according unto the law and rule of it, we should be accepted with God, and rewarded with him. Herein the essence of it did consist; and whatever covenant proceeds on these terms, or has the nature of them in it, however it may be varied with additions or alterations, is the same covenant still, and not another. As in the renovation of the promise wherein the essence of the covenant of grace was contained, God did ofttimes make other additions unto it (as unto Abraham and David), yet was it still the same covenant for the substance of it, and not another; so whatever variations may be made in, or additions unto, the dispensation of the first covenant, so long as this rule is retained, "Do this, and live," it is still the same covenant for the substance and essence of it.
Hence two things belonged unto this covenant:--First, That all things were transacted immediately between God and man. There was no mediator in it, no one to undertake any thing, either on the part of God or man, between them; for the whole depending on every one's personal obedience, there was no place for a mediator. Secondly, That nothing but perfect, sinless obedience would be accepted with God, or preserve the covenant in its primitive state and condition. There was nothing in it as to pardon of sin, no provision for any defect in personal obedience.
Wherefore, this covenant being once established between God and man, there could be no new covenant made, unless the essential form of it were of another nature,--namely, that our own personal obedience be not the rule and cause of our acceptation and justification before God; for whilst this is so, as was before observed, the covenant is still the same, however the dispensation of it may be reformed or reduced to suit unto our present state and condition. What grace soever might be introduced into it, that could not be so which excluded all works from being the cause of our justification. But if a new covenant be made, such grace must be provided as is absolutely inconsistent with any works of ours, as unto the first ends of the covenant; as the apostle declares, Rom.11:6.
Wherefore, the covenant of grace, supposing it a new, real, absolute covenant, and not a reformation of the dispensation of the old, or a reduction of it unto the use of our present condition (as some imagine it to be), must differ, in the essence, substance, and nature of it, from that first covenant of works. And this it cannot do if we are to be justified before God on our personal obedience; wherein the essence of the first covenant consisted. If, then, the righteousness wherewith we are justified before God be our own, our own personal righteousness, we are yet under the first covenant, and no other.
But things in the new covenant are indeed quite otherwise; for,
First, It is of grace, which wholly excludes works; that is, so of grace, as that our own works are not the means of justification before God; as in the places before alleged.
Secondly, It has a mediator and surety; which is built alone on this supposition, that what we cannot do in ourselves which was originally required of us, and what the law of the first covenant cannot enable us to perform, that should be performed for us by our mediator and surety. And if this be not included in the very first notion of a mediator and surety, yet it is in that of a mediator or surety that does voluntarily interpose himself, upon an open acknowledgment that those for whom he undertakes were utterly insufficient to perform what was required of them;--on which supposition all the truth of the Scripture does depend. It is one of the very first notions of Christian religion, that the Lord Christ was given to us, born to us; that he came as a mediator, to do for us what we could not do for ourselves, and not merely to suffer what we had deserved. And here, instead of our own righteousness, we have the "righteousness of God;" instead of being righteous in ourselves before God, he is "The LORD our Righteousness." And nothing but a righteousness of another kind and nature, unto justification before God, could constitute another covenant. Wherefore, the righteousness whereby we are justified is the righteousness of Christ imputed unto us, or we are still under the law, under the covenant of works.

It will be said that our personal obedience is by none asserted to be the righteousness wherewith we are justified before God, in the same manner as it was under the covenant of works; but the argument speaks not as unto the manner or way whereby it is so, but to the thing itself. If it be so in any way or manner, under what qualifications soever, we are under that covenant still. If it be of works any way, it is not of grace at all. But it is added, that the differences are such as are sufficient to constitute covenants effectually distinct: as,

"The perfect, sinless obedience was required in the first covenant; but in the new, that which is imperfect, and accompanied with many sins and failings, is accepted." Ans. This is "gratis dictum," and begs the question. No righteousness unto justification before God is or can be accepted but what is perfect.
"Grace is the original fountain and cause of all our acceptation before God in the new covenant." Ans. It was so also in the old. The creation of man in original righteousness was an effect of divine grace, benignity, and goodness; and the reward of eternal life in the enjoyment of God was of mere sovereign grace: yet what was then of works was not of grace;--no more is it at present.
"There would then have been merit of works, which is now excluded." Ans. Such a merit as arises from an equality and proportion between works and reward, by the rule of commutative justice, would not have been in the works of the first covenant; and in no other sense is it now rejected by them that oppose the imputation of the righteousness of Christ.
"All is now resolved into the merit of Christ, upon the account whereof alone our own personal righteousness is accepted before God unto our justification."

Answer. The question is not, on what account, nor for what reason, it is so accepted? But, whether it be or no?--seeing its so being is effectually constitutive of a covenant of works.

PART VIII, SECTION XIV
THE EXCLUSION OF ALL SORTS OF WORKS
FROM AN INTEREST IN JUSTIFICATION

SECTION XIV
THE EXCLUSION OF ALL SORTS OF WORKS FROM AN INTEREST IN JUSTIFICATION
The exclusion of all sorts of works from an interest in justification--What is intended by "the law," and the "works" of it, in the epistles of Paul.

All works whatever are expressly excluded from any interest in our justification before God-- What intended by the works of the law--Not those of the ceremonial law only--Not perfect works only, as required by the law of our creation--Not the outward works of the law, performed without a principle of faith--Not works of the Jewish law--Not works with a conceit of merit--Not works only wrought before believing, in the strength of our own wills--Works excluded abso1utely from our justification, without respect unto a distinction of a first and second justification--The true sense of the law in the apostolical assertion that none are justified by the works thereof--What the Jews understood by the law--Distribution of the law under the Old Testament--The whole law a perfect rule of all inherent moral or spiritual obedience --What are the works of the law, declared from the Scripture, and the argument thereby confirmed --The nature of justifying faith farther declared.

IV. WE shall take our fourth argument from the express exclusion of all works, of what sort soever, from our justification before God. For this alone is that which we plead,--namely, that no acts or works of our own are the causes or conditions of our justification; but that the whole of it is resolved into the free grace of God, through Jesus Christ, as the mediator and surety of the covenant. To this purpose the Scripture speaks expressly. Rom.3:28, "Therefore we conclude that a man is justified by faith, without the deeds of the law." Rom.4:5, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" Rom.11:6, "If it be of grace, then is it no more of works." Gal.2:16, "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 be justified." Eph.2:8,9, "For by grace are ye saved through faith ... not of works, lest any man should boast." Tit.3:5, "Not by works of righteousness which we have done, but according to his mercy he saved us."

These and the like testimonies are express, and in positive terms assert all that we contend for. And I am persuaded that no unprejudiced person, whose mind is not prepossessed with notions and distinctions whereof not the least little is offered unto them from the texts mentioned, nor elsewhere, can but judge that the law, in every sense of it, and all sorts of works whatever, that at any time, or by any means, sinners or believers do or can perform, are, not in this or that sense, but every way and in all senses, excluded from our justification before God. And if it be so, it is the righteousness of Christ alone that we must retake ourselves unto, or this matter must cease for ever. And this inference the apostle himself makes from one of the testimonies before mentioned,- -namely, that of Gal.2:19-21; for he adds upon it, "I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain."

Our adversaries are extremely divided amongst themselves. and can come unto no consistency, as to the sense and meaning of the apostle in these assertions; for what is proper and obvious unto the understanding of all men, especially from the opposition that is made between the law and works on the one hand, and faith, grace, and Christ on the other (which are opposed as inconsistent in this matter of our justification), they will not allow; nor can do so without the ruin of the opinions they plead for. Wherefore, their various conjectures shall be examined, as well to show their inconsistency among themselves by whom the truth is opposed, as to confirm our present argument:

Some say it is the ceremonial law alone, and the works of it, that are intended; or the law as given unto Moses on mount Sinai, containing that entire covenant that was afterwards to be abolished. This was of old the common opinion of the schoolmen, though it be now generally exploded. And the opinion lately contended for, that the apostle Paul excludes justification from the works of the law, or excludes works absolutely perfect, and sinless obedience, not because no man can yield that perfect obedience which the law requires, but because the law itself which he intends could not justify any by the observation of it, is nothing but the renovation of this obsolete notion, that it is the ceremonial law only, or, which upon the matter is all one, the law given on mount Sinai, abstracted from the grace of the promise, which could not justify any in the observation of its rites and commands. But of all other conjectures, this is the most impertinent and contradictory unto the design of the apostle; and is therefore rejected by Bellarmine himself. For the apostle treats of that law whose doers shall be justified, Rom.2:13; and the authors of this opinion would have it to be a law that can justify none of them that do it. That law he intends whereby is the knowledge of sin; for he gives this reason why we cannot be justified by the works of it,--namely, because "by it is the knowledge of sin," chap.2:20: and by what law is the knowledge of sin he expressly declares, where he affirms that he "had not known lust, except the law had said, Thou shalt not covet," chap.7:7; which is the moral law alone. That law he designs which stops the mouth of all sinners, and makes all the world obnoxious unto the judgment of God, chap.3:19; which none can do but the law written in the heart of men at their creation, chap.2:14,15;--that law, which "if a man do the works of it, he shall live in them," Gal.3:12, Rom.10:5; and which brings all men under the curse for sin, Gal.3:10,--the law that is established by faith, and not made void, Rom.3:31; which the ceremonial law is not, nor the covenant of Sinai;--the law whose righteousness is "to be fulfilled in us," Rom.8:4. And the instance which the apostle gives of justification without the works of that law which he intends,--namely, that of Abraham,--was some hundreds of years before the giving of the ceremonial law. Neither yet do I say that the ceremonial law and the works of it are excluded from the intention of the apostle: for when that law was given, the observation of it was an especial instance of that obedience we owed unto the first table of the decalogue; and the exclusion of the works thereof from our justification, inasmuch as the performance of them was part of that moral obedience which we owed unto God, is exclusive of all other works also. But that it is alone here intended, or that law which could never justify any by its observation, although it was observed in due manner, is a fond imagination, and contradictory to the express assertion of the apostle. And, whatever is pretended to the contrary, this opinion is expressly rejected by Augustine, Lib. de Spiritu et Litera, cap.8: "Ne quisquam putaret hic apostolum ea lege dixisse neminem justificari, quae in sacramentis veteribus multa continet figurata praecepta, unde etiam est ista circumcisio carnis, continuo subjunxit, quam dixerit legem et ait; 'per legem cognitio peccati'". And to the same purpose he speaks again, Epist. 200, "Non solum illa opera legis quae sunt in veteribus sacramentis, et nunc revelato testamento novo non observantur a Christianis, sicut est circumcisio praeputii, et sabbati non observantur a Christianis, sicut est circumcisio praeputii, et sabbati carnalis vacatio; et a quibusdam escis abstinentia, et pecorum in sacrificiis immolatio, et neomenia et ezymum, et caetera hujusmodi, verum etiam illud quod in lege dictum est, 'Non concupisces', quod utique et Christianis nullus ambigit esse dicendum, non justificat hominem, nisi per fidem Jesu Christi, et gratiam Dei per Jesum Christum Dominum nostrum".
Some say the apostle only excludes the perfect works required by the law of innocence; which is a sense diametrically opposite unto that foregoing. But this best pleases the Socinians. "Paulus agit de operibus et perfectis in hoc dicto, ideo enim adjecit, sine operibus legis, ut indicaretur loqui eum de operibus a lege requisitis, et sic de perpetua et perfectissima divinorum praeceptorum obedientia sicut lex requirit. Cum autem talem obedientiam qualem lex requirit nemo praestare possit, ideo subjecit apostolus nos justificari fide, id est, fiducia et obedientia ea quantum quisque praestare potest, et quotidie quam maximum praestare studet, et connititur. Sine operibus legis, id est, etsi interim perfecte totam legem sicut debebat complere nequit"; says Socinus himself. But,

(1.) We have herein the whole granted of what we plead for,--namely, that it is the moral, indispensable law of God that is intended by the apostle; and that by the works of it no man can be justified, yea, that all the works of it are excluded from our justification: for it is, says the apostle, "without works." The works of this law being performed according unto it, will justify them that perform them, as he affirms, chap.2:13; and the Scripture elsewhere witnesses that "he that does them shall live in them." But because this can never be done by any sinner, therefore all consideration of them is excluded from our justification.

(2.) It is a wild imagination that the dispute of the apostle is to this purpose,--that the perfect works of the law will not justify us, but imperfect works, which answer not the law, will do so.

(3.) Granting the law intended to be the moral law of God, the law of our creation, there is no such distinction intimated in the least by the apostle, that we are not justified by the perfect works of it which we cannot perform, but by some imperfect works that we can perform, and labour so to do. Nothing is more foreign unto the design and express words of his whole discourse.

(4.) The evasion which they retake themselves unto, that the apostle opposes justification by faith unto that of works, which he excludes, is altogether vain in this sense; for they would have this faith to be our obedience unto the divine commands, in that imperfect manner which we can attain unto. For when the apostle has excluded all such justification by the law and the works thereof, he does not advance in opposition unto them, and in their room, our own faith and obedience; but adds, "Being justified freely by his grace through the redemption that is in Jesus Christ; whom God has set forth to be a propitiation through faith in his blood."
Some of late among ourselves,--and they want not them who have gone before them,--affirm that the works which the apostle excludes from justification are only the outward works of the law, performed without an inward principle of faith, fear, or the love of God. Servile works, attended unto from a respect unto the threatening of the law, are those which will not justify us. But this opinion is not only false, but impious. For,

(1.) The apostle excludes the works of Abraham, which were not such outward, servile works as are imagined.

(2.) The works excluded are those which the law requires; and the law is holy, just, and good. But a law that requires only outward works, without internal love to God, is neither holy, just, nor good.

(3.) The law condemns all such works as are separated from the internal principle of faith, fear, and love; for it requires that in all our obedience we should love the Lord our God with all our hearts. And the apostle says, that we are not justified by the works which the law condemns, but not by them which the law commands.

(4.) It is highly reflexive on the honour of God, that he unto whose divine prerogative it belongs to know the hearts of men alone, and therefore regards them alone in all the duties of their obedience, should give a law requiring outward, servile works only; for if the law intended require more, then are not those the only works excluded.
Some say, in general, it is the Jewish law that is intended; and think thereby to cast off the whole difficulty. But if, by the Jewish law, they intend only the ceremonial law, or the law absolutely as given by Moses, we have already showed the vanity of that pretence; but if they mean thereby the whole law or rule of obedience given unto the church of Israel under the Old Testament, they express much of the truth,--it may be more than they designed.
Some say that it is works with a conceit of merit, that makes the reward to be of debt, and not of grace, that are excluded by the apostle. But no such distinction appears in the text or context; for,

(1,) The apostle excludes all works of the law,--that is, that the law requires of us in a way of obedience,--be they of what sort they will.

(2.) The law requires no works with a conceit of merit.

(3.) Works of the law originally included no merit, as that which "ariseth from the proportion of one thing unto another in the balance of justice; and in that sense only is it rejected by those who plead for an interest of works in justification.

(4.) The merit which the apostle excludes is that which is inseparable from works, so that it cannot be excluded unless the works themselves be so. And unto their merit two things concur:-- First, A comparative boasting; that is, not absolutely in the sight of God, which follows the "meritum ex condigno" which some poor sinful mortals have fancied in their works, but that which gives one man a preference above another in the obtaining of justification; which grace will not allow, chap.4:2. Secondly, That the reward be not absolutely of grace, but that respect he had therein unto works; which makes it so far to be of debt, not out of an internal condignity, which would not have been under the law of creation, but out of some congruity with respect unto the promise of God, verse 4. In these two regards merit is inseparable from works; and the Holy Ghost, utterly to exclude it, excludes all works from which it is inseparable, as it is from all. Wherefore,

(5.) The apostle speaks not one word about the exclusion of the merit of works only; but he excludes all works whatever, and that by this argument, that the admission of them would necessarily introduce merit in the sense described; which is inconsistent with grace. And although some think that they are injuriously dealt withal, when they are charged with maintaining of merit in their asserting the influence of our works into our justification; yet those of them who best understand themselves and the controversy itself, are not so averse from some kind of merit, as knowing that it is inseparable from works.
Some contend that the apostle excludes only works wrought before believing, in the strength of our own wills and natural abilities, without the aid of grace. Works, they suppose, required by the law are such as we perform by the direction and command of the law alone. But the law of faith requires works in the strength of the supplies of grace; which are not excluded. This is that which the most learned and judicious of the church of Rome do now generally retake themselves unto. Those who amongst us plead for works in our justification, as they use many distinctions to explain their minds, and free their opinion from a coincidence with that of the Papists; so, as yet, they deny the name of merit, and the thing itself in the sense of the church of Rome, as it is renounced likewise by all the Socinians: wherefore, they make use of the preceding evasion, that merit is excluded by the apostle, and works only as they are meritorious; although the apostle's plain argument be, that they are excluded because such a merit as is inconsistent with grace is inseparable from their admission.

But the Roman church cannot so part with merit. Wherefore, they are to find out a sort of works to be excluded only, which they are content to part withal as not meritorious. Such are those before described, wrought, as they say, before believing, and without the aids of grace; and such, they say, are all the works of the law. And this they do with some more modesty and sobriety than those amongst us who would have only external works and observances to be intended. For they grant that sundry internal works, as those of attrition, sorrow for sin, and the like, are of this nature. But the works of the law it is, they say, that are excluded. But this whole plea, and all the sophisms wherewith it is countenanced, have been so discussed and defeated by Protestant writers of all sorts against Bellarmine and others, as that it is needless to repeat the same things, or to add any thing unto them. And it will be sufficiently evinced of falsehood in what we shall immediately prove concerning the law and works intended by the apostle. However, the heads of the demonstration of the truth to the contrary may be touched on. And,

(1.) The apostle excludes all works, without distinction or exception. And we are not to distinguish where the law does not distinguish before us.

(2.) All the works of the law are excluded: therefore all works wrought after believing by the aids of grace are excluded; for they are all required by the law. See Ps.119:35; Rom.7:22. Works not required by the law are no less an abomination to God than sins against the law.

(3.) The works of believers after conversion, performed by the aids of grace, are expressly excluded by the apostle. So are those of Abraham, after he had been a believer many years, and abounded in them unto the praise of God. So he excludeth his own works after his conversion, Gal.2:16; 1 Cor.4:4; Phil.3:9; and so he excludes the works of all other believers, Eph.2:9,10.

(4.) All works are excluded that might give countenance unto boasting, Rom.4:2,; 3:27; Eph.2:9; 1 Cor.1:29-31. But this is done more by the good works of regenerate persons than by any works of unbelievers.

(5.) The law required faith and love in all our works; and therefore if all the works of the law be excluded, the best works of believers are so.

(6.) All works are excluded which are opposed unto grace working freely in our justification; but this all works whatever are, Rom.11:6.

(7.) In the Epistle unto the Galatians, the apostle does exclude from our justification all those works which the false teachers pressed as necessary thereunto: but they urged the necessity of the works of believers, and those which were by grace already converted unto God; for those upon whom they pressed them unto this end were already actually so.

(8.) They are good works that the apostle excludes from our justification; for there can be no pretence of justification by those works that are not good, or which have not all things essentially requisite to make them so: but such are all the works of unbelievers performed without the aids of grace,--they are not good, nor as such accepted with God, but want what is essentially requisite unto the constitution of good works; and it is ridiculous to think that the apostle disputes about the exclusion of such works from our justification as no man in his wits would think to have any place therein.

(9.) The reason why no man can be justified by the law, is because no man can yield perfect obedience thereunto; for by perfect obedience the law will justify, Rom.2:13; 10:5. Wherefore, all works are excluded that are not absolutely perfect; but this the best works of believers are not, as we have proved before.

(10.) If there be a reserve for the works of believers, performed by the aid of grace, in our justification, it is, that either they may be concauses thereof, or be indispensably subservient unto those things that are so. That they are concauses of our justification is not absolutely affirmed; neither can it be said that they are necessarily subservient unto them that are so. They are not so unto the efficient cause thereof, which is the grace and favour of God alone, Rom.3:24,25; 4:16; Eph.2:8,9; Rev.1:5;--nor are they so unto the meritorious cause of it, which is Christ alone, Acts 13:38; 26:18; 1 Cor.1:30; 2 Cor.5:18-21;--nor unto the material cause of it, which is the righteousness of Christ alone, Rom.10:3,4,--nor are they so unto faith, in what place soever it be stated; for not only is faith only mentioned, wherever we are taught the way how the righteousness of Christ is derived and communicated unto us, without any intimation of the conjunction of works with it, but also, as unto our justification, they are placed in opposition and contradiction one to the other, Rom.3:28. And sundry other things are pleadable unto the same purpose.
Some affirm that the apostle excludes all works from our first justification, but not from the second; at; as some speak, the continuation of our justification. But we have before examined these distinctions, and found them groundless.

Evident it is, therefore, that men put themselves into an uncertain, slippery station, where they know not what to fix upon, nor wherein to find any such appearance of truth as to give them countenance in denying the plain and frequently-repeated assertion of the apostle.

Wherefore, in the confirmation of the present argument, I shall more particularly inquire into what it is that the apostle intends by the law and works whereof he treats. For as unto our justification, whatever they are, they are absolutely and universally opposed unto grace, faith, the righteousness of God, and the blood of Christ, as those which are altogether inconsistent with them. Neither can this be denied or questioned by any, seeing it is the plain design of the apostle to evince that inconsistency.

Wherefore, in general, it is evident that the apostle, by the law and the works thereof, intended what the Jews with whom he had to do did understand by the law, and their own whole obedience thereunto. I suppose this cannot be denied; for without a concession of it there is nothing proved against them, nor are they in any thing instructed by him. Suppose those terms equivocal, and to be taken in one sense by him, and by them in another, and nothing can be rightly concluded from what is spoken of them. Wherefore, the meaning of these terms, "the law," and "works," the apostle takes for granted as very well known, and agreed on between himself and those with whom he had to do.
The Jews by "the law" intended what the Scriptures of the Old Testament meant by that expression; for they are nowhere blamed for any false notion concerning the law, or that they esteemed any thing to be so but what was so indeed, and what was so called in the Scripture. Their present oral law was not yet hatched, though the Pharisees were brooding of it.
"The law" under the Old Testament does immediately refer unto the law given at mount Sinai, nor is there any distinct mention of it before. This is commonly called "the law" absolutely; but most frequently "the law of God," "the law of the Lord;" and sometimes "the law of Moses," because of his especial ministry in the giving of it: "Remember ye the law of Moses my servant, which I commanded unto him," Mal.4:4. And this the Jews intended by "the law."
Of the law so given at Horeb, there was a distribution into three parts.

(1.) There was "'aseret hadevarim",--Deut.4:13, "The ten words;" so also chap.10:4;--that is, the ten commandments written upon two tables of stone. This part of the law was first given, was the foundation of the whole, and contained that perfect obedience which was required of mankind by law of creation; and was now received into the church with the highest attestations of its indispensable obligation unto obedience or punishment.

(2.) "chukim", which the LXX render by "dikaioomata",--that is, "jura," "rites," or "statutes;" but the Latin from thence, "justificationes," ("justifications,") which has given great occasion of mistake in many, both ancient and modern divines. We call it "the ceremonial law." The apostle terms this part of the law distinctly, "Nomos entoloon en dogmasi", Eph.2:15, "The law of commandments contained in ordinances;" that is, consisting in a multitude of arbitrary commands.

(3.) "mishpatim", which we commonly call "the judicial law." This distribution of the law shuts up the Old Testament, as it is used in places innumerable before; only the "'aseret hadevriem",--"the ten words,"--is expressed by the general word "torah",--"the law," Mal.4:4.

These being the parts of the law given unto the church in Sinai, the whole of it is constantly called "torah",--"the law,"-- that is, the instruction (as the word signifies) that God gave unto the church, in the rule of obedience which he prescribed unto it. This is the constant signification of that word in Scripture, where it is taken absolutely; and thereon does not signify precisely the law as given at Horeb, but comprehends with it all the revelations that God made under the Old Testament, in the explanation and confirmation of that law, in rules, motives, directions, and enforcements of obedience.

Wherefore; "torah",--"the law,"--is the whole rule of obedience which God gave to the church under the Old Testament, with all the efficacy wherewith it was accompanied by the ordinances of God, including in it all the promises and threatening that might be motives unto the obedience that God did require;--this is that which God and the church called "the law" under the Old Testament, and which the Jews so called with whom our apostle had to do. That which we call "the moral law" was the foundation of the whole; and those parts of it which we call "the judicial and ceremonial law," were peculiar instances of the obedience which the church under the Old Testament was obliged unto, in the especial polity and divine worship which at that season were necessary unto it. And two things does the Scripture testify unto concerning this law:

(1.) That it was a perfect, complete rule of all that internal spiritual and moral obedience which God required of the church: "The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple," Ps.19:7. And it so was of all the external duties of obedience, for matter and manner, time and season; that in both the church might walk "acceptably before God", Isa.8:20. And although the original duties of the moral part of the law are often preferred before the particular instances of obedience in duties of outward worship, yet the whole law was always the whole rule of all the obedience, internal and external, that God required of the church, and which he accepted in them that did believe.

(2.) That this law, this rule of obedience, as it was ordained of God to be the instrument of his rule of the church, and by virtue of the covenant made with Abraham, unto whose administration it was adapted, and which its introduction on Sinai did not disannul, was accompanied with a power and efficacy enabling unto obedience. The law itself, as merely receptive and commanding, administered no power or ability unto those that were under its authority to yield obedience unto it; no more do the mere commands of the gospel. Moreover, under the Old Testament it enforced obedience on the minds and consciences of men by the manner of its first delivery, and the severity of its sanction, so as to fill them with fear and bondage; and was, besides, accompanied with such burdensome rules of outward worship, as made it a heavy yoke unto the people. But as it was God's doctrine, teaching, instruction in all acceptable obedience unto himself, and was adapted unto the covenant of Abraham, it was accompanied with an administration of effectual grace, procuring and promoting obedience in the church. And the law is not to be looked on as separated from those aids unto obedience which God administered under the Old Testament; whose effects are therefore ascribed unto the law itself See Ps.1, 19, 119.

This being "the law" in the sense of the apostle, and those with whom he had to do, our next inquiry is, What was their sense of "works," or "works of the law?" And I say it is plain that they intended hereby the universal sincere obedience of the church unto God, according unto this law. And other works the law of God acknowledges not; yea, it expressly condemns all works that have any such defect in them as to render them unacceptable unto God. Hence, notwithstanding all the commands that God had positively given for the strict observance of sacrifices, offerings, and the like; yet, when the people performed them without faith and love, he expressly affirms that he "commanded them not,"--that is, to be observed in such a manner. In these works, therefore, consisted their personal righteousness, as they walked "in all the commandments and ordinances of the Lord blameless," Luke 1:6; wherein they did "instantly serve God day and night," Acts 26:7. And this they esteemed to be their own righteousness, their righteousness according unto the law; as really it was, Phil.3:6,9. For although the Pharisees had greatly corrupted the doctrine of the law, and put false glosses on sundry precepts of it; yet, that the church in those days did, by "the works of the law," understand either ceremonial duties only, or external works, or works with a conceit of merit, or works wrought without an internal principle of faith and love to God, or any thing but their own personal sincere obedience unto the whole doctrine and rule of the law, there is nothing that should give the least colour of imagination. For,

All this is perfectly stated in the suffrage which the scribe gave unto the declaration of the sense and design of the law, with the nature of the obedience which it does require, and was made at his request by our blessed Saviour. Mark 12:28-33, "And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?" (or as it is, Matt.22:36, "Which is the great commandment in the law?") "And Jesus answered him, The first of all the commandments is, Hear, O Israel, the Lord our Gods is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices." And this [is] so expressly given by Moses as the sum of the law,--namely, faith and love, as the principle of all our obedience, Dent.6:4,5, , that it is marvelous what should induce any learned, sober person to fix upon any other sense of it; as that it respected ceremonial or external works only, or such as may be wrought without faith or love. This is the law concerning which the apostle disputes, and this the obedience wherein the works of it do consist; and more than this, in the way of obedience, God never did nor will require of any in this world. Wherefore, the law and the works thereof which the apostle excludes from justification, is that whereby we are obliged to believe in God as one God, the only God, and love him with all our hearts and souls, and our neighbours as ourselves; and what works there are, or can be, in any persons, regenerate or not regenerate, to be performed in the strength of grace or without it, that are acceptable unto God, that may not be reduced unto these heads, I know not.
The apostle himself declares that it is the law and the works of it, in the sense we have expressed, that he excludes from our justification. For the law he speaks of is "the law of righteousness," Rom.9:31,--the law whose righteousness is to be "fulfilled in us," that we may be accepted with God, and freed from condemnation, chap.8:4;--that in obedience whereunto our own personal righteousness does consist, whether that we judge so before conversion, Rom.10:3; or what is so after it, Phil.3:9;--the law which if a man observe, "he shall live," and be justified before God, Rom.2:13; Gal.3:12; Rom.10:5;--that law which is "holy, just, and good," which discovers and condemns all sin whatever, chap.7:7,9.

From what has been discoursed, these two things are evident in the confirmation of our present argument:
First, That the law intended by the apostle, when he denies that by the works of the law any can be justified, is the entire rule and guide of our obedience unto God, even as unto the whole frame and spiritual constitution of our souls, with all the acts of obedience or duties that he requires of us; and,
Secondly, That the works of this law, which he so frequently and plainly excludes from our justification, and therein opposes to the grace of God and the blood of Christ, are all the duties of obedience,--internal, supernatural; external, ritual,-- however we are or may be enabled to perform them, that God requires of us. And these things excluded, it is the righteousness of Christ alone, imputed unto us, on, the account whereof we are justified before God.

The truth is, so far as I can discern, the real difference that is at this day amongst us, about the doctrine of our justification before God, is the same that was between the apostle and the Jews, and no other. But controversies in religion make a great appearance of being new, when they are only varied and made different by the new terms and expressions that are introduced into the handling of them. So has it fallen out in the controversy about nature and grace; for as unto the true nature of it, it is the same in these days as it was between the apostle Paul and the Pharisees; between Austin and Pelagius afterwards. But it has now passed through so many forms and dresses of words, as that it can scarce be known to be what it was. Many at this day will condemn both Pelagius and the doctrine that he taught, in the words wherein he taught it, and yet embrace and approve of the things themselves which he intended. The introduction of every change in philosophical learning gives an appearance of a change in the controversies which are managed thereby; but take off the covering of philosophical expressions, distinctions, metaphysical notions, and futilous terms of art, which some of the ancient schoolmen and later disputants have cast upon it, and the difference about grace and nature is amongst us all the same that it was of old, and as it is allowed by the Socinians.

Thus the apostle, treating of our justification before God, does it in those terms which are both expressive of the thing itself, and were well understood by them with whom he had to do; such as the Holy Spirit, in their revelation, had consecrated unto their proper use. Thus, on the one hand, he expressly excludes the law, our own works, our own righteousness, from any interest therein; ally in opposition unto, and as inconsistent with them, in the matter of justification, he ascribes it wholly unto the righteousness of God, righteousness imputed unto us, the obedience of Christ, Christ made righteousness unto us, the blood of Christ as a propitiation, faith, receiving Christ, and the atonement. There is no awakened conscience, guided by the least beam of spiritual illumination, but in itself plainly understands these things, and what is intended in them. But through the admission of exotic learning, with philosophical terms and notions, into the way of teaching spiritual things in religion, a new face and appearance is put on the whole matter; and a composition made between those things which the apostle directly opposes as contrary and inconsistent. Hence are all our discourses about preparations, dispositions, conditions, merits "de congruo et condigno," with such a train of distinctions, as that if some bounds be not fixed unto the inventing and coining of them (which, being a facile work, grows on us every day), we shall not see long be able to look through them, so as to discover the things intended, or rightly to understand one another; for as one said of lies, so it may be said of arbitrary distinctions, they must be continually new thatched over, or it will rain through. But the best way is to cast off all these coverings, and we shall then quickly see that the real difference about the justification of a sinner before God is the same, and no other, as it was in the days of the apostle Paul between him and the Jews. And all those things which men are pleased now to plead for, with respect unto a causality in our justification before God, under the names of preparations, conditions, dispositions, merit, with respect unto a first or second justification, are as effectually excluded by the apostle as if he had expressly named them every one; for in them all there is a management, according unto our conceptions and the terms of the learning passant in the present age, of the plea for our own personal righteousness, which the Jews maintained against the apostle. And the true understanding of what he intends by the law, the works and righteousness thereof, would be sufficient to determine this controversy, but that men are grown very skilful in the art of endless wrangling.

SECTION XV
FAITH ALONE

SECTION XV
FAITH ALONE
Faith alone.

Of faith alone.

THE truth which we plead has two parts:

That the righteousness of God imputed to us, unto the justification of life, is the righteousness of Christ, by whose obedience we are made righteous.
That it is faith alone which on our part is required to interest us in that righteousness, or whereby we comply with God's grant and communication of it, or receive it unto our use and benefit; for although this faith is in itself the radical principle of all obedience,-- and whatever is not so, which cannot, which does not, on all occasions, evidence, prove, show, or manifest itself by works, is not of the same kind with it,--yet, as we are justified by it, its act and duty is such, or of that nature, as that no other grace, duty, or work, can be associated with it, or be of any consideration. And both these are evidently confirmed in that description which is given us in the Scripture of the nature of faith and believing unto the justification of life.

I know that many expressions used in the declaration of the nature and work of faith herein are metaphorical, at least are generally esteemed so to be;--but they are such as the Holy Ghost, in his infinite wisdom, thought meet to make use of for the instruction and edification of the church. And I cannot but say, that those who understand not how effectually the light of knowledge is communicated unto the minds of them that believe by them, and a sense of the things intended unto their spiritual experience, seem not to have taken a due consideration of them. Neither, whatever skill we pretend unto, do we know always what expressions of spiritual things are metaphorical. Those oftentimes may seem so to be, which are most proper. However, it is most safe for us to adhere unto the expressions of the Holy Spirit, and not to embrace such senses of things as are inconsistent with them, and opposite unto them. Wherefore,

That faith whereby we are justified is most frequently in the New Testament expressed by receiving. This notion of faith has been before spoken unto, in our general inquiry into the use of it in our justification. It shall not, therefore, be here much again insisted on. Two things we may observe concerning it:
First, That it is so expressed with respect unto the whole object of faith, or unto all that does any way concur unto our justification; for we are said to receive Christ himself: "As many as received him, to them gave he power to become the sons of God," John 1:12; "As ye have received Christ Jesus the Lord," Col.2:6. In opposition hereunto unbelief is expressed by not receiving of him, John 1:11; 3:11; 12:48; 14:17. And it is a receiving of Christ as he is "The LORD our Righteousness," as of God he is made righteousness unto us. And as no grace, no duty, can have any cooperation with faith herein,--this reception of Christ not belonging unto their nature, nor comprised in their exercise,--so it excludes any other righteousness from our justification but that of Christ alone; for we are "justified by faith." Faith alone receives Christ; and what it receives is the cause of our justification, whereon we become the sons of God. So we "receive the atonement" made by the blood of Christ, Rom.5:11; for "God has set him forth to be a propitiation through faith in his blood." And this receiving of the atonement includes the soul's approbation of the way of salvation by the blood of Christ, and the appropriation of the atonement made thereby unto our own souls. For thereby also we receive the forgiveness of sins: "That they may receive forgiveness of sins by faith that is in me," Acts 26:18. In receiving Christ we receive the atonement; and in the atonement we receive the forgiveness of sins. But, moreover, the grace of God, and righteousness itself, as the efficient and material cause of our justification, are received also; even the "abundance of grace and the gift of righteousness," Rom.5:17. So that faith, with respect unto all the causes of justification, is expressed by "receiving;" for it also receives the promise, the instrumental cause on the part of God thereof, Acts 2:41; Heb.9:15.
Secondly, That the nature of faith, and its acting with respect unto all the causes of justification, consisting in receiving, that which is the object of it must be offered, tendered, and given unto us, as that which is not our own, but is made our own by that giving and receiving. This is evident in the general nature of receiving. And herein, as was observed, as no other grace or duty can concur with it, so the righteousness whereby we are justified can be none of our own antecedent unto this reception, nor at any time inherent in us. Hence we argue, that if the work of faith in our justification be the receiving of what is freely granted, given, communicated, and imputed unto us,--that is, of Christ, of the atonement, of the gift of righteousness, of the forgiveness of sins,--then have our other graces, our obedience, duties, works, no influence into our justification, nor are any causes or conditions thereof; for they are neither that which does receive nor that which is received, which alone concur thereunto.
Faith is expressed by looking: "Look unto me, and be ye saved," Isa.45:22; "A man shall look to his Maker, and his eyes shall have respect unto the Holy One of Israel," chap.17:7; "They shall look upon me whom they have pierced," Zech.12:10. See Ps.123:2. The nature hereof is expressed, John 3:14,15, "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." For so was he to be lifted up on the cross in his death, John 8:28, chap.12:32. The story is recorded Numb.21:8,9. I suppose none doubt but that the stinging of the people by fiery serpents, and the death that ensued thereon, were types of the guilt of sin, and the sentence of the fiery law thereon; for these things happened unto them in types, 1 Cor.10:11. When any was so stung or bitten, if he retook himself unto any other remedies, he died and perished. Only they that looked unto the brazen serpent that was lifted up were healed, and lived; for this was the ordinance of God,--this way of healing alone had he appointed. And their healing was a type of the pardon of sin, with everlasting life. So by their looking is the nature of faith expressed, as our Saviour plainly expounds it in this place: "So must the Son of man be lifted up, that whosoever believeth in him,"- -that is, as the Israelites looked unto the serpent in the wilderness,--["should not perish."] And although this expression of the great mystery of the gospel by Christ himself has been by some derided, or, as they call it, exposed, yet is it really as instructive of the nature of faith, justification, and salvation by Christ, as any passage in the Scripture. Now, if faith, whereby we are justified, and in that exercise of it wherein we are so, be a looking unto Christ, under a sense of the guilt of sin and our lost condition thereby, for all, for our only help and relief, for deliverance, righteousness, and life, then is it therein exclusive of all other graces and duties whatever; for by them we neither look, nor are they the things which we look after. But so is the nature and exercise of faith expressed by the Holy Ghost; and they who do believe understand his mind. For whatever may be pretended of metaphor in the expression, faith is that act of the soul whereby they who are hopeless, helpless, and lost in themselves, do, in a way of expectancy and trust, seek for all help and relief in Christ alone, or there is not truth in it. And this also sufficiently evinces the nature of our justification by Christ.
It is, in like manner, frequently expressed by coming unto Christ: "Come unto me, all ye that labour," Matt.11:28. See John 6:35,37,45,65; 7:37. To come unto Christ for life and salvation, is to believe on him unto the justification of life; but no other grace or duty is a coming unto Christ: and therefore have they no place in justification. He who has been convinced of sin, who has been wearied with the burden of it, who has really designed to fly from the wrath to come, and has heard the voice of Christ in the gospel inviting him to come unto him for help and relief, will tell you that this coming unto Christ consists in a man's going out of himself, in a complete renunciation of all his own duties and righteousness, and retaking himself with all his trust and confidence unto Christ alone, and his righteousness, for pardon of sin, acceptation with God, and a right unto the heavenly inheritance. It may be some will say this is not believing, but canting; be it so: we refer the judgment of it to the church of God.
It is expressed by fleeing for refuge: Heb.6:18, "Who have fled for refuge, to lay hold on the hope set before us." See Prov.18:10. Hence some have defined faith to be "perfugium animae," the flight of the soul unto Christ for deliverance from sin and misery. And much light is given unto the understanding of the thing intended thereby. For herein it is supposed that he who believes is antecedently thereunto convinced of his lost condition, and that if he abide therein he must perish eternally; that he has nothing of himself whereby he may be delivered from it; that he must retake himself unto somewhat else for relief; that unto this end he considers Christ as set before him, and proposed unto him in the promise of the gospel; that he judges this to be a holy, a safe way, for his deliverance and acceptance with God, as that which has the characters of all divine excellencies upon it: hereon he flees unto it for refuge, that is, with diligence and speed, that he perish not in his present condition; he retakes himself unto it by placing his whole trust and affiance thereon. And the whole nature of our justification by Christ is better declared hereby, unto the supernatural sense and experience of believers, than by a hundred philosophical disputations about it.
The terms and notions by which it is expressed under the Old Testament are, leaning on God, Mic.3:11; or Christ, Cant.8:5;-- rolling or casting ourselves and our burden on the Lord, Ps.22:8, [margin,] 37:5--(the wisdom of the Holy Ghost in which expressions has by some been profanely derided);--resting on God, or in him, 2 Chron.14:11; Ps.37:7;--cleaving unto the Lord, Dent.4:4; Acts 11:23; as also by trusting, hoping, and waiting, in places innumerable. And it may be observed, that those who acted faith as it is thus expressed, do everywhere declare themselves to be lost, hopeless, helpless, desolate, poor, orphans; whereon they place all their hope and expectation on God alone. All that I would infer from these things is, that the faith whereby we believe unto the justification of life, or which is required of us in a way of duty that we may be justified, is such an act of the whole soul whereby convinced sinners do wholly go out of themselves to rest upon God in Christ for mercy, pardon, life, righteousness, and salvation, with an acquiescence of heart therein; which is the whole of the truth pleaded for.

SECTION XVI
THE TRUTH PLEADED FARTHER CONFIRMED
by
TESTIMONIES OF SCRIPTURE
Jeremiah 23:6

SECTION XVI
THE TRUTH PLEADED FARTHER CONFIRMED BY TESTIMONIES OF SCRIPTURE - - Jeremiah 23:6
The truth pleaded farther confirmed by testimonies of Scripture.--Jer.23:6.

Testimonies of Scripture confirming the doctrine of justification by the imputation of the righteousness of Christ--Jer.23:6, exp1sined and indicated.

THAT which we now proceed unto, is the consideration of those express testimonies of Scripture which are given unto the truth pleaded for, and especially of those places where the doctrine of the justification of sinners is expressly and designedly handled. From them it is that we must learn the truth, and into them must our faith be resolved; unto whose authority all the arguing and objections of men must give place. By them is more light conveyed into the understandings of believers than by the most subtile disputations. And it is a thing not without scandal, to see among Protestants whole books written about justification, wherein scarce one testimony of Scripture is produced, unless it be to find out evasions from the force of them. And, in particular, whereas the apostle Paul has most fully and expressly (as he had the greatest occasion so to do) declared and vindicated the doctrine of evangelical justification, not a few, in what they write about it, are so far from declaring their thoughts and faith concerning it out of his writings, as that they begin to reflect upon them as obscure, and such as give occasion unto dangerous mistakes; and unless, as was said, to answer and except against them upon their own corrupt principles, seldom or never make mention of them; as though we were grown wiser than he, or that Spirit whereby he was inspired, guided, acted in all that he wrote. But there can be nothing more alien from the genius of Christian religion, than for us not to endeavour humbly to learn the mystery of the grace of God herein, in the declaration of it made by him. But the foundation of God stands sure, what course soever men shall be pleased to take into their profession of religion.

For the testimonies which I shall produce and insist upon, I desire the reader to observe,

That they are but some of the many that might be pleaded unto the same purpose.
That those which have been, or yet shall be alleged, on particular occasions, I shall wholly omit; and such are most of them that are given unto this truth in the Old Testament.
That in the exposition of them I shall, with what diligence I can, attend,
First, Unto the analogy of faith; that is, the manifest scope and design of the revelation of the mind and will of God in the Scripture. And that this is to exalt the freedom and riches of his own grace, the glory and excellency of Christ and his mediation; to discover the woeful, lost, forlorn condition of man by sin; to debase and depress every thing that is in and of ourselves, as to the attaining life, righteousness, and salvation; cannot be denied by any who have their sense exercised in the Scriptures.
Secondly, Unto the experience of them that do believe, with the condition of them who seek after justification by Jesus Christ. In other things I hope the best helps and rules of the interpretation of the Scripture shall not be neglected.

There is weight in this case deservedly laid on the name of the Lord Jesus Christ, the Son of God, as promised and given unto us,-- namely, "The LORD our Righteousness," Jer.23:6. As the name Jehovah, being given and ascribed unto him, is a full indication of his divine person; so the addition of his being our righteousness, sufficiently declares that in and by him alone we have righteousness, or are made righteous. So was he typed by Melchizedek, as first the "King of righteousness," then the "king of peace," Heb.7:2; for by his righteousness alone have we peace with God. Some of the Socinians would evade this testimony, by observing, that righteousness in the Old Testament is urged sometimes for benignity, kindness, and mercy; and so they suppose it may be here. But the most of them, avoiding the palpable absurdity of this imagination, refer to the righteousness of God in the deliverance and vindication of his people. So Brenius briefly, "Ita vocatur quia Dominus per manum ejus judicium et justitiam faciet Israeli". But these are evasions of bold men, who care not, so they may say somewhat, whether what they say be agreeable to the analogy of faith or the plain words of the Scripture. Bellarmine, who was more wary to give some appearance of truth unto his answers, first gives other reasons why he is called "The LORD our Righteousness;" and then, whether unawares or overpowered by the evidence of truth, grants that sense of the words which contains the whole of the cause we plead for. "Christ," he says, "may be called 'The LORD our Righteousness,' because he is the efficient cause of our righteousness;"--as God is said to be our "strength and salvation." Again, "Christ is said to be our righteousness, as he is our wisdom, our redemption, and our peace; because he has redeemed us, and makes us wise and righteous, and reconciles us unto God." And other reasons of the same nature are added by others. But not trusting to these expositions of the words, he adds, "Deinde dicitur Christus justitia nostra, quoniam satisfecit patri pro nobis, et eam satisfactionem ita nobis donat et communicat, cum nos justificat, ut nostra satisfactio et justitia dici possit". And afterward, "Hoc modo non esset absurdum, si quis diceret nobis imputari Christi justitiam et merita, cum nobis donantur et applicantur, ad si nos ipsi Deo stisfecissimus", De Justificat., lib.2 cap.10;--"Christ is said to be our righteousness because he has made satisfaction for us to the Father; and does so give and communicate that satisfaction unto us when he justifies us, that it may be said to be our satisfaction and righteousness. And in this sense it would not be absurd if any one should say that the righteousness of Christ and his merits are imputed unto us, as if we ourselves had satisfied God." In this sense we say that Christ is "The LORD our Righteousness;" nor is there any thing of importance in the whole doctrine of justification that we own, which is not here granted by the cardinal, and that in terms which some among ourselves scruple at and oppose. I shall therefore look a little farther into this testimony, which has wrested so eminent a confession of the truth from so great an adversary. "Behold, the days come, saith the LORD, that I will raise up unto David a righteous Branch; ... and this is his name whereby he shall be called, The LORD our Righteousness," Jer.23:5,6. It is confessed among Christians that this is an illustrious renovation of the first promise concerning the incarnation of the Son of God, and our salvation by him. This promise was first given when we had lost our original righteousness, and were considered only as those who had sinned and come short of the glory of God. In this estate a righteousness was absolutely necessary, that we might be again accepted with God; for without a righteousness, yea, that which is perfect and complete, we never were so, nor ever can be so. In this estate it is promised that he shall be our "righteousness;" or, as the apostle expresses it, "the end of the law for righteousness to them that do believe." That he is so, there can be no question; the whole inquiry is, how he is so? This [is, say the most sober and modest of our adversaries, because he is the efficient cause of our righteousness; that is, of our personal, inherent righteousness. But this righteousness may be considered either in itself, as it is an effect of God's grace, and so it is good and holy, although it be not perfect and complete; or it may be considered as it is ours, inherent in us, accompanied with the remaining defilements of our nature. In that respect, as this righteousness is ours, the prophet affirms that, in the sight of God, "we are all as an unclean thing, and all our righteousnesses are as filthy rags" Isa.64:6. "Kol tsidkoteinu" comprises our whole personal, inherent righteousness; and the Lord Christ cannot from hence be deminated "Yehovah Tsidkenu",--"The LORD our Righteousness," seeing it is all as filthy rags. It must therefore be a righteousness of another sort whence this denomination is taken, and on the account whereof this name is given him: wherefore he is our righteousness, as all our righteousnesses are in him. So the church, which confesses all her own righteousnesses to be as filthy rags, says, "In the LORD have I righteousness," chap.45:24, (which is expounded of Christ by the apostle, Rom.14:11;) "'ach bayhovah li tsdakot",--"Only in the LORD are my righteousnesses:" which two places the apostle expresses, Phil.3:8,9, "That I may win Christ, and be found in him, not having mine own righteousness, which is of the law" (in this case as filthy rags, "but that which is through the faith of Christ, the righteousness which is of God by faith." Hence it is added, "In the LORD shall all the seed of Israel be justified," Isa.45:25,--namely, because he is, in what he is, in what he was, and did, as given unto and for us, "our righteousness," and our righteousness is all in him; which totally excludes our own personal, inherent righteousness from any interest in our justification, and ascribes it wholly unto the righteousness of Christ. And thus is that emphatical expression of the psalmist, "I will go in the strength of the Lord GOD" (for as unto holiness and obedience, all our spiritual strength is from him alone); "and I will make mention" "tsidkotcha levadecha", Ps.71:16, "of thy righteousness, of thine only." The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone. For this the apostle affirms to be the design of God in making Christ to be righteousness unto us,--namely, "that no flesh should glory in his presence; but that he that glorieth, should glory in the Lord," 1 Cor.1:29,31. For it is by faith alone making mention, as unto our justification, of the righteousness of God, of his righteousness only, that excludes all boasting, Rom.3:27. And, besides what shall be farther pleaded from particular testimonies, the Scripture does eminently declare how he is "The LORD our Righteousness,"--namely, in that he "makes an end of sin and reconciliation for iniquity, and brings in everlasting righteousness," Dan.9:24. For by these things is our justification completed,-- namely, in satisfaction made for sin, the pardon of it in our reconciliation unto God, and the providing for us an everlasting righteousness. Therefore is he "The LORD our Righteousness," and so rightly called. Wherefore, seeing we had lost original righteousness, and had none of our own remaining, and stood in need of a perfect, complete righteousness to procure our acceptance with God, and such a one as might exclude all occasion of boasting of any thing in ourselves, the Lord Christ being given and made unto us "The LORD our Righteousness," in whom we have all our righteousness (our own, as it is ours, being as filthy rags in the sight of God); and this by making an end of sin, and reconciliation for iniquity, and bringing in everlasting righteousness: it is by his righteousness, by his only, that we are justified in the sight of God, and do glory. This is the substance of what in this case we plead for; and thus it is delivered in Scripture, in a way bringing more light and spiritual sense into the minds of believers than those philosophical expressions and distinctions which vaunt themselves with a pretence of propriety and accuracy.

SECTION XVII
TESTIMONIES OUT OF THE EVANGELISTS CONSIDERED

SECTION XVII
TESTIMONIES OUT OF THE EVANGELISTS CONSIDERED
Testimonies out of the evangelists considered

Testimonies out of the evangelists considered--Design of our Saviour's sermon on the mount-- The purity and penalty of the law vindicated by him--Arguments from thence--Luke 18:9-14, the parable of the Pharisee and publican explained and applied to the present argument--Testimonies out of the gospel by John, chap. 1:12; 3:14- 18, etc.

THE reasons why the doctrine of justification by the imputation of the righteousness of Christ is more fully and clearly delivered in the following writings of the New Testament than it is in those of the evangelists, who wrote the history of the life and death of Christ, have been before declared; but yet in them also it is sufficiently attested, as unto the state of the church before the death and resurrection of Christ, which is represented in them. Some few of the many testimonies which may be pleaded out of their writings unto that purpose I shall consider,

First,
The principal design of our blessed Saviour's sermon, especially that part of it which is recorded, Matt.5, is to declare the true nature of righteousness before God. The scribes and Pharisees, from a bondage unto whose doctrines he designed to vindicate the consciences of those that heard him, placed all our righteousness before God in the works of the law, or men's own obedience thereunto. This they taught the people, and hereon they justified themselves, as he charges them, Luke 16:15, "Ye are they which justify yourselves before men; but God knoweth your hearts, for that which is highly esteemed among men is abomination in the sight of God,"--as in this sermon he makes it evident; and all those who were under their conduct did seek to "establish their own righteousness, as it were by the works of the law," Rom.9:32; 10:3. But yet were they convinced in their own consciences that they could not attain unto the law of righteousness, or unto that perfection of obedience which the law did require. Yet would they not forego their proud, fond imagination of justification by their own righteousness; but, as the manner of all men is in the same case, sought out other inventions to relieve them against their convictions; for unto this end they corrupted the whole law by their false glosses and interpretations, to bring down and debase the sense of it, unto what they boasted in themselves to perform. So does he in whom our Saviour gives an instance of the principle and practice of the whole society, by way of a parable, Luke 18:11,12; and so the young man affirmed that he had kept the whole law from his youth,--namely, in their sense, Matt.19:20.

To root this pernicious error out of the church, our Lord Jesus Christ in many instances gives the true, spiritual sense and intention of the law, manifesting what the righteousness is which the law requires, and on what terms a man may be justified thereby. And among sundry others to the same purpose, two things he evidently declares:

That the law, in its precepts and prohibitions, had regard unto the regulation of the heart, with all its first motions and acting; for he asserts that the inmost thoughts of the heart, and the first motions of concupiscence therein, though not consented unto, much less actually accomplished in the outward deeds of sin, and all the occasions leading unto them, are directly forbidden in the law. This he does in his holy exposition of the seventh commandment, chap.5:27-30.
He declares the penalty of the law on the least sin to be hellfire, in his assertion of causeless anger to be forbidden in the sixth commandment. If men would but try themselves by these rules, and others there given by our Saviour, it would, it may be, take them off from boasting in their own righteousness and justification thereby. But as it was then, so is it now also; the most of them who would maintain a justification by works, do attempt to corrupt the sense of the law, and accommodate it unto their own practice. The reader may see an eminent demonstration hereof in a late excellent treatise, whose title is, "The Practical Divinity of the Papists Discovered to be Destructive of Christianity and men's Souls." The spirituality of the law, with the severity of its sanction, extending itself unto the least and most imperceptible motions of sin in the heart, are not believed, or not aright considered, by them who plead for justification by works in any sense. Wherefore, the principal design of the sermon of our Saviour is, as to declare what is the nature of that obedience which God requires by the law, so to prepare the minds of his disciples to seek after another righteousness, which, in the cause and means of it, was not yet plainly to be declared, although many of them, being prepared by the ministry of John, did hunger and thirst after it.

But he sufficiently intimates wherein it did consist, in that he affirms of himself that he "came to fulfill the law," verse 17. What he came for, that he was sent for; for as he was sent, and not for himself, "he was born to us, given unto us". This was to fulfill the law, that so the righteousness of it might be fulfilled in us. And if we ourselves cannot fulfill the law, in the proper sense of its commands (which yet is not to be abolished but established, as our Saviour declares); if we cannot avoid the curse and penalty of it upon its transgression; and if he came to fulfill it for us (all which are declared by himself);--then is his righteousness, even that] which he wrought for us in fulfilling the law, the righteousness wherewith we are justified before God. And whereas here is a twofold righteousness proposed unto us--one in the fulfilling of the law by Christ; the other in our own perfect obedience unto the law, as the sense of it is by him declared; and other middle righteousness between them there is none,--it is left unto the consciences of convinced sinners whether of these they will adhere and trust unto; and their direction herein is the principal design we ought to have in the declaration of this doctrine.

I shall pass by all those places wherein the foundations of this doctrine are surely laid, because it is not expressly mentioned in them; but such they are as, in their proper interpretation, do necessarily infer it. Of this kind are they all wherein the Lord Christ is said to die for us or in our stead, to lay down his life a ransom for us or in our stead, and the like; but I shall pass them by, because I will not digress at all from the present argument.
,br> But the representation made by our Saviour himself of the way and means whereon and whereby men come to be justified before God, in the parable of the Pharisee and the publican, is a guide unto all men who have the same design with them. Luke 18:9-14: "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful unto me, a sinner. I tell you, that this man went down unto his house justified rather than the other: for every one that exalteth himself shall be abased; and every one that humbleth himself shall be exalted."

That the design of our Saviour herein was to represent the way of our justification before God is evident,

From the description given of the persons whom he reflected on, verse 9. They were such as "trusted in themselves that they were righteous;" or that they had a personal righteousness of their own before God.
From the general rule wherewith he confirms the judgment he had given concerning the persons described: "Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted," verse 14. As this is applied unto the Pharisee, and the prayer that is ascribed unto him, it declares plainly that every plea of our own works, as unto our justification before God, under any consideration, is a self-exaltation which God despises; and, as applied unto the publican, that a sense of sin is the only preparation on our part for acceptance with him on believing. Wherefore, both the persons are represented as seeking to be justified; for so our Saviour expresses the issue of their address unto God for that purpose: the one was justified, the other was not.

The plea of the Pharisee unto this end consists of two parts:

That he had fulfilled the condition whereon he might be justified. He makes no mention of any merit, either of congruity or condignity. Only, whereas there were two parts of God's covenant then with the church, the one with respect unto the moral, the other with respect unto the ceremonial law, he pleads the observation of the condition of it in both parts, which he shows in instances of both kinds: only he adds the way that he took to farther him in this obedience, somewhat beyond what was enjoined,--namely, that he fasted twice in the week; for when men begin to seek for righteousness and justification by works, they quickly think their best reserve lies in doing something extraordinary, more than other men, and more, indeed, than is required of them. This brought forth all the pharisaical austerities in the Papacy. Nor can it be said that all this signified nothing, because he was a hypocrite and a boaster; for it will be replied that it should seem all are so who seek for justification by works; for our Saviour only represents one that does so. Neither are these things laid in by against his justification, but only that he "exalted himself" in "trusting unto his own righteousness."
In an ascription of all that he did unto God: "God, I thank thee." Although he did all this, yet he owned the aid and assistance of God by his grace in it all. He esteemed himself much to differ from other men; but ascribed it not unto himself that so he did. All the righteousness and holiness which he laid claim unto, he ascribed unto the benignity and goodness of God. Wherefore, he neither pleaded any merit in his works, nor any works performed in his own strength, without the aid of grace. All that he pretends is, that by the grace of God he had fulfilled the condition of the covenant; and thereon expected to be justified. And whatever words men shall be pleased to make use of in their vocal prayers, God interprets their minds according to what they trust in, as unto their justification before him. And if some men will be true unto their own principles, this is the prayer which, "mutates mutandis," they ought to make.

If it be said, that it is charged on this Pharisee that he "trusted in himself," and "despised others," for which he was rejected; I answer,

This charge respects not the mind of the person, but the genius and tendency of the opinion. The persuasion of justification by works includes in it a contempt of other men; for "if Abraham had been justified by works, he should have had whereof to glory."
Those whom he despised were such as placed their whole trust in grace and mercy,--as this publican. It were to be wished that all others of the same mind did not so also.

The issue is, with this person, that he was not justified; neither shall any one ever be so on the account of his own personal righteousness. For our Saviour has told us, that when we have done all (that is, when we have the testimony of our consciences unto the integrity of our obedience), instead of pleading it unto our justification, we should say (that is, really judge and profess) that we are "douloi achreioi",--" unprofitable servants," Luke 17:10: as the apostle speaks, "I know nothing by myself; yet am I not hereby justified," 1 Cor.4:4. And he that is "doulos achreios", and has nothing to trust unto but his service, will be cast out of the presence of God, Matt.25:30. Wherefore, on the best of our obedience, to confess ourselves "douloi achreioi", is to confess that, after all, in ourselves, we deserve to be cast out of the presence of God.

In opposition hereunto, the state and prayer of the publican, under the same design of seeking justification before God, are expressed. And the outward acts of his person are mentioned, as representing and expressive of the inward frame of his mind: "He stood afar off," and "did not so much as lift up his eyes;" he "smote upon his breast." All of them represent a person desponding, yea, despairing in himself. This is the nature, this is the effect, of that conviction of sin which we before asserted to be antecedently necessary unto justification. Displicency, sorrow, sense of danger, fear of wrath,--all are present with him. In brief he declares himself guilty before God, and his mouth stopped as unto any apology or excuse. And his prayer is a sincere application of his soul unto sovereign grace and mercy, for a deliverance out of the condition wherein he was by reason of the guilt of sin. And in the use of the word; "hilaskomai", there is respect had unto a propitiation. In the whole of his address there is contained,

Self-condemnation and abhorrence.
Displicency and sorrow for sin.
A universal renunciation of all works of his own, as any condition of his justification.
An acknowledgment of his sin, guilt, and misery. And this is all that, on our part, is required unto justification before God, excepting that faith whereby we apply ourselves unto him for deliverance.

Some make a weak attempt from hence to prove that justification consists wholly in the remission of sin, because, on the prayer of the publican for mercy and pardon, he is said to be "justified:" but there is no force in this argument; for,

The whole nature of justification is not here declared, but only what is required on our part whereunto. The respect of it unto the mediation of Christ was not yet expressly to be brought to light; as was showed before.
Although the publican makes his address unto God under a deep sense of the guilt of sin, yet he prays not for the bare pardon of sin, but for all that sovereign mercy or grace God has provided for sinners.
The term of justification must have the same sense when applied unto the Pharisee as when applied unto the publican; and if the meaning of it with respect unto the publican be, that he was pardoned, then has it the same sense with respect unto the Pharisee,- -he was not pardoned. But he came on no such errand. He came to be justified, not pardoned; nor does he make the least mention of his sin, or any sense of it. Wherefore, although the pardon of sin be included in justification, yet to justify, in this place, has respect unto a righteousness whereon a man is declared just and righteous; wrapped up, on the part of the publican, in the sovereign producing cause,--the mercy of God.

Some few testimonies may be added out of the other evangelist, in whom they abound: "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. Faith is expressed by the receiving of Christ; for to receive him, and to believe on his name, are the same. It receives him as set forth of God to be a propitiation for sin, as the great ordinance of God for the recovery and salvation of lost sinners. Wherefore, this notion of faith includes in it,

A supposition of the proposal and tender of Christ unto us, for some end and purpose.
That this proposal is made unto us in the promise of the gospel. Hence, as we are said to recede Christ, we are said to receive the promise also.
The end for which the Lord Christ is so proposed unto us in the promise of the gospel; and this is the same with that for which he was so proposed in the first promise,--namely, the recovery and salvation of lost sinners.
That in the tender of his person, there is a tender made of all the fruits of his mediation, as containing the way and means of our deliverance from sin and acceptance with God.
There is nothing required on our part unto an interest in the end proposed, but receiving of him, or believing on his name.
Hereby are we entitled unto the heavenly inheritance; we have power to become the sons of God, wherein our adoption is asserted, and justification included. What this receiving of Christ is, and wherein it does consist, has been declared before, in the consideration of that faith whereby we are justified. That which hence we argue is, that there is no more required unto the obtaining of a right and title unto the heavenly inheritance, but faith alone in the name of Christ, the receiving of Christ as the ordinance of God for justification and salvation. This gives us, I say, our original right thereunto, and therein our acceptance with God, which is our justification; though more be required unto the actual acquisition and possession of it. It is said, indeed, that other graces and works are not excluded, though faith alone be expressed. But every thing which is not a receiving of Christ is excluded. It is, I say, virtually excluded, because it is not of the nature of that which is required. When we speak of that whereby we see, we exclude no other member from being a part of the body; but we exclude all but the eye from the act of seeing. And if faith be required, as it is a receiving of Christ, every grace and duty which is not so is excluded, as unto the end of justification.

{John} - Chap.3:14-18, "And 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. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God."

I shall observe only a few things from these words, which in themselves convey a better light of understanding in this mystery unto the minds of believers than many long discourses of some learned men:

It is of the justification of men, and their right to eternal life thereon, that our Saviour discourses. This is plain in verse 18, "He that believeth on him is not condemned; but he that believeth not is condemned already."
The means of attaining this condition or state on our part is believing only, as it is three times positively asserted, without any addition.
The nature of this faith is declared,

(1.) By its object,--that is, Christ himself, the Son of God, "Whosoever believeth in him;" which is frequently repeated.

(2.) The especial consideration wherein he is the object of faith unto the justification of life; and that is as he is the ordinance of God, given, sent, and proposed, from the love and grace of the Father: "God so loved the world, that he gave;" "God sent his Son."

(3.) The especial act yet included in the type, whereby the design of God in him is illustrated; for this was the looking unto the brazen serpent lifted up in the wilderness by them who were stung with fiery serpents. Hereunto our faith in Christ unto justification does answer, and includes a trust in him alone for deliverance and relief. This is the way, these are the only causes and means, of the justification of condemned sinners, and are the substance of all that we plead for.

It will be said, that all this proves not the imputation of the righteousness of Christ unto us, which is the thing principally inquired after; but if nothing be required on our part unto justification but faith acted on Christ, as the ordinance of God for our recovery and salvation, it is the whole of what we plead for. A justification by the remission of sins alone, without a righteousness giving acceptance with God and a right unto the heavenly inheritance, is alien unto the Scripture and the common notion of justification amongst men. And what this righteousness must be, upon a supposition that faith only on our part is required unto a participation of it, is sufficiently declared in the words wherein Christ himself is so often asserted as the object of our faith unto that purpose.

Not to add more particular testimonies, which are multiplied unto the same purpose in this evangelist, the sum of the doctrine declared by him is, "That the Lord Jesus Christ was 'the Lamb of God which taketh away the sin of the world;' that is, by the sacrifice of himself, wherein he answered and fulfilled all the typical sacrifices of the law: that unto this end he sanctified himself, that those who believe might be sanctified, or perfected forever, by his own offering of himself: that in the gospel he is proposed as lifted up and crucified for us, as bearing all our sins in his body on the tree: that by faith in him we have adoption, justification, freedom from judgment and condemnation, with a right and title unto eternal life: that those who believe not are condemned already, because they believe not on the Son of God; and, as he elsewhere expresseth it, 'make God a liar,' in that they believe not his testimony, namely, that 'he has given unto us eternal life, and that this life is in his Son."' Nor does he anywhere make mention of any other means, cause, or condition of justification on our part but faith only, though he abounds in precepts unto believers for love, and keeping the commands of Christ. And this faith is the receiving of Christ in the sense newly declared; and this is the substance of the Christian faith in this matter; which ofttimes we rather obscure than illustrate, by debating the consideration of any thing in our justification but the grace and love of God, the person and mediation of Christ, with faith in them.

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