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Chapter 19
Of the Life of Justification, as to its continuance
When it
is said, that the just shall live by faith, there is a state pointed
forth, and a condition intimated, that is not momentary, and of short continuance,
but such a condition, or change of state is held forth, as is of a lasting
nature; not only because Life doth connote some permanency, for a
longer, or for a shorter time; but chiefly because this chief axiom says,
especially as elsewhere applied by the Spirit of the Lord, that the just, or
justified man, hath thru faith a life, in the worst of times, and that he is
made partaker of that privilege of life, which shall prove lasting and
continuing, to the end, a life, that is kept in, fed and nourished by faith.
Having spoken therefore of this life of justification, as begun; that we may
more fully explain the nature of it, we must speak a little of it also, as
continued.
But
first, we must permit some things to show, what that justification is, of the
continuance of which we here speak; and what we do not hereby understand, when
we speak of the continuance of the Life of Justification.
1. We
do not speak here of justification, which Antinomians tell us, is from
eternity; for that can be nothing, but God’s eternal purpose to justify; and
which cannot more be called justification, than his eternal purpose to condemn
the reprobate, and to save the elect, can be called condemnation and salvation:
and we can no more say, that there was a justification of any man from
eternity, than that there was a condemnation, or salvation of men from
eternity; we must distinguish between God’s purpose, and the effects, which he
has purposed: His purposes are indeed eternal: but the effects or events
purposed, have their being in time, according to the season, mean or method,
when and whereby God has purposed to effectuate them. And we are sure, that
justification, whereof the Scripture speaks, is a relative change wrought in
man, in time, when and not before, he lays hold on Christ by faith, according
to the tenor of the Gospel.
2. Nor
do we mean here, that justification, which the same Antinomians, call only
declarative in this life: for the true Gospel Justification is a real relative
change, whereby the believer is brought out of a state of wrath and judgment:
where they were lying under the curse of the Law, and the sentence thereof,
unreconciled to God, and enemies to him, having their sins lying upon them,
according to the sentence of the Law, and therefore strangers to God’s favor
and countenance, and so without God and without Christ; and brought into a new
state of peace, pardon, reconciliation, and friendship with God, of which we
spoke above, chapter 5. We
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cannot then look upon the justification, mentioned and
explained in the Scriptures, and of which we have hitherto spoken, as a mere
declaration to the believer’s conscience of what God did from eternity; as if
the admittance into favor, and pardoning of sins, were nothing but his
declaration to their consciences, that they were accepted from eternity, and
had pardon from eternity: a notion, sure, that hath no footing or foundation in
the Scriptures.
3. We
do not here speak of that, which some call Baptismal Justification, and
whereby they say, all infants baptized are justified; and which they must yield
to be such as can and does meet with a final and total intercision, yea and
amission, as to many; and so be quite of another nature, from that which adult
believers partake of, from which there is no final or total apostasy to be
granted, according to the Scriptures. But we own no such justification of all
baptized infants.
4. Nor
yet do we here speak of that, which others, being more wary, must own, as
consequentially following upon their opinion of Baptismal Regeneration of
all baptized elect infants, to wit, a baptismal justification of all baptized
elect infants, it being certain, that there can be no regeneration, without
a corresponding justification: for as such regeneration is not clearly revealed
in the Scriptures, so, were it granted, no actual justification, but only a
seminal and potential justification could be hence inferred; because such as
the regeneration is said to be, by such as maintain this opinion, such must the
justification be; but this regeneration, which is thus owned, is only said to
be initial, seminal, or potential, and is distinguished from actual
regeneration. (See D. Burgess of Baptismal Regeneration, page 14, 15.) As
concerning the justification of infants, though we cannot say, that there is no
such thing, yet, as the knowledge of the way of the Lord’s effectuating it,
does not much concern us; so the Scriptures are sparing in speaking of that
subject; Sure, the Lord has a way of uniting their hearts to Christ, and of
justifying, regenerating and saving such of them, as die in their infancy, and
belong to the election of grace; though we cannot directly understand, and
determinately explain the matter of how. It is more of our concernment to
enquire after and know the way, how adult persons come to partake of these
privileges.
5. We
do not here speak of that Justification, which some call a Justification of
the cause, and distinguish from that, which they call, a justification
of the person: for that is but the justification of a person falsely
accused, as to some particular, as David was frequently accused of many things,
by his adversaries, of which he was innocent, laying to his charge crimes, he
knew not, about which he was in case (as we find he did several times in his
Psalms) to appeal unto God, the righteous Judge, being conscious to himself of
no guilt in the particulars alleged, and knowing his own innocence, in the
sight of God, who knew all things: Such was the matter of that question,
concerning Job’s sincerity so much agitated betwixt him, and his friends, in
the book of Job, and at length decided in Job’s favors, by God himself; for
though this was not, concerning one or a few particular acts
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but concerning his whole deportment, and concerning
his state before God, upon the account of his deportment, and the Lord’s
dispensations with him; yet it was a justification of his cause, rather than of
his person; for in the justification of our persons, we have to do immediately
with God, and not with man; and the question was properly about a matter of
fact, to wit, whether he had been a real believer, or a hypocrite, though such
a matter of fact, as merely concerned his whole state.
6. Nor
do we here speak of that justification, even as to our state, which is before
men, or in the judgment of men, which oft proceeds upon mistakes and unsure
grounds; as the now mentioned instance of Job’s friends evidences: and so
varies, according to the various judgments and apprehensions of men, yea and of
the same Man, at several times, according as the grounds, whereupon he judges,
are to him clear, or dark: Neither is this sentence or judgment of men, who are
but fallible, and judge by outward appearance, not being able to see into the
heart, and judge how matters are there, always according to truth; even though
according to that judgment of charity, which the Law of God requires: Nor is it
constant and equable.
7. Nor
do we speak of that justification, whereof the Apostle James speaks, chapter 2,
which is not the justification before God, whereof the Apostle Paul speaks in
his epistles; but the evidencing, proving and demonstrating thereof, by effects
and works obvious to the eyes of others and demonstrative of the cause; those I
grant will oft admit of an intercision, through temptation, and the prevalence
of corruption, and so the cause or true justification may, as to this
manifestation, be eclipsed, though not in itself.
8. Far
less do we here speak, of a groundless, fancied and supposed justification, whether
in the apprehension of deluded persons themselves, or of others: for this is no
true justification, but a mere delusion, as to themselves, and a conjecture, as
to others: and the sooner this be quite cast away and
renounced, the better.
9. Nor
do we here speak of that justification, which is in the court of man’s own
conscience, or as it is there, and opposed to that justification, which is
in God’s court; for it is certain, this justification, which is said to be in
the court of conscience, is but a manifestation of the other unto the man’s
conscience, and is sometimes had, and sometimes missed; sometimes it is more
clear, sometimes more dark, and therefore can be oft repeated and reiterated,
and intended and remitted; yea and some may for a long time, if not their whole
lifetime, be wholly without it, walking in darkness without all light, as to
this; some may once get a clear sight thereof, and never see more of it, till
nigh the landing in eternity, and yet all this while, the justification, which
is in the court of God, remains fixed, invariable, and without any
interruption.
10. By
justification here, we mean not that, which some call a particular
justification, and do distinguish it from a universal justification:
by this understanding a universal pardon of all sins past and committed, and
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by the other understanding a particular pardon of this
or that sin, that is committed, after the man has been universally pardoned and
accepted of God; and now pardoned after a new act of faith in Christ: though it
be needless to debate, whether this particular pardon can be called a
justification, or not; yet it is certain, it is not that justification, whereof
Paul speaks so much, and explains, in all its causes, in his epistles; nor that
justification, which connotes a change of state before God, and the translation
of a person out of an estate of enmity into an estate of favor and friendship,
in reference to which there must be a juridical sentence, passed in the favors
of the man, through the imputed righteousness of Christ, received by faith:
while as this posterior act of pardon of a particular transgression, is rather
a Fatherly act of pardoning the failing of his son and receiving him again into
his Fatherly embracements.
11. Nor
finally, do we here speak of that sentence of Absolution, that shall be
pronounced, at the last day; for, howbeit that may be called a justification;
yet it is not that justification, whereof we are now speaking, and it does not
make such a change in the state of such, as are thereby absolved, as this does;
and therefore, in respect of this, it is rather a public declaration and
manifestation, before Angels and Men, of their justification, or being in a justified
state, who shall be adjudged unto eternal life; than any justification
connoting a change of state, seeing none in that day will be justified but such
as have been here partakers of this justification, whereof we speak, they who
have been in heaven will need none; and none of the living, who have not by
faith laid hold on Christ, will hear any other sentence, then, depart from
me, ye cursed.
12. The
justification then, whereof we here speak, is that change of state before God,
which such are made partakers of, as lay hold on Christ by faith, through the
imputation of the righteousness of Christ, whereby they are brought into an
estate of favor and reconciliation with God, who were before under His wrath
and curse; and upon which they have all their iniquities, whereof they are
guilty, actually pardoned; are accepted of, as righteous, and pronounced such
through the surety righteousness of Christ imputed to them; and freed from the
sentence and curse of the Law, under which they were lying.
That we
may clear the nature of this life of justification, as to its continuance, we
shall lay down these few propositions.
Proposition 1. Justification denotes a state, wherein the
believer is brought, a real change, as to state: as a man accused of some
crime, and kept in prison till he be tried, and examined by an assize (court),
is really changed, as to his law state, when cleared by an assize, and
pronounced not guilty, and so absolved as to that, whereof he was accused, and
set at liberty, he is now a free man, in Law: much more is there a great change
in a man’s law-state, when before he was guilty of death, lying bound in
fetters, kept unto the day of execution, and now gets a free remission of all,
when of a Man of death he is made a free liege, as there is a change in a man’s
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state, and relation, when he is made an adopted son,
so is there a new state, wherein the sinner is brought, when he is absolved
from the sentence of the Law, and declared a righteous man. Sanctification,
regeneration, and glorification, do all of them hold forth a new real state,
whereinto he is brought, who is made partaker thereof; so justification with
adoption held forth a new relative state, which is also real as real, is
opposed to what is false, or imaginary. Hence is it, that a believer is
justified even while he is sleeping and not acting faith; as a person remains
in a married state, though not actually consenting unto the match, the consent
once granted instates the person in that new relation.
Proposition 2. This new state of justification is continuing
and permanent; not in this sense, that God renews and frequently reiterates the
instating of them into this new relative state; but in this sense, that once
justified always justified; they are fixed and preserved in that state: as
adoption is a permanent state, because once adopted always a child of God.
Hence it is called a grace, wherein we stand, Romans 5: 2. It is a state
of reconciliation and peace wherein we stand. It is no fluctuating state,
wherein one may be today and be out of it tomorrow, and again brought into it.
The ground of this sentence is fixed, lasting and permanent, to wit, the
imputation of the righteousness of Christ: once clothed therewith, never naked
or spoiled thereof again; the gifts and calling of God being without
repentance, Romans
Proposition 3. Hence Justification is a state, that is not
interrupted and broken off, and renewed and reiterated again: as it cannot be
quite taken away and annulled: so neither can it be broken off for a time, so
as for that time, they should be in a non-justified state: the marriage once
made is not broken; the sentence once pronounced is not recalled; sins once
pardoned by God, are not laid again to his charge. The Spirit that once spoke
peace and said, Son be of good cheer, thy sins are forgiven thee, will
not be again, a Spirit of bondage unto fear, Romans 8: 15. If justification
could at anytime be thus interrupted, adoption behoved to be interrupted with
it, and so a child of God behoved to be for that time a child of the devil. The
Scripture speaks not of any such relapse into the state of nature and sin. And
such were some of you, but ye are washed, but ye are sanctified, but ye are
justified, in the name of the Lord Jesus and by the Spirit of our God, I
Corinthians 6: 11, once brought out of nature never reduced into that state
again: No more new justification, than new adoption; once quickened, never
again brought into a state of death in trespasses and sins, Ephesians 2: 1, 5,
for such are then
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brought into a safe state, being quickened together
with Christ; as Christ being raised from the death, dieth no more, death
hath no more dominion over him, Romans 6: 9, so they, who are planted with
him, in the likeness of his death and resurrection, may always reckon
themselves dead indeed unto sin, but alive unto God, through Jesus Christ,
verses 4, 5, 11. Hence there is no condemnation to them that are in Christ
Jesus, Romans 8: 1. They are not under the Law, but under grace, Romans 6: 14.
And this holds true, notwithstanding of after-sins; for if after-sins, and
remnant sins and corruption, could break of this relation, and make an alteration
in this state, no man should be said to be one day in a justified state: for
the best of men falls seven times a day in sin, and no man can say, that he is
free of sin: there being no perfection here, there could be no state of
justification, and consequently no state of adoption, and reconciliation: if
after sins could break of this relation, or relative state, a believer could
not be said to be partaker of any of the privileges attending this state, for
one day to end. New sins indeed call for new remissions, but these new
remissions are fatherly pardons, and not such a sentence of absolution, as the
person had at first, when translated out of the state of death into life, for
then the person was not a reconciled son: but now he stands in a state of reconciliation
and Sonship, and his new pardons are the pardons of a Father, granted to a Son,
as we see Psalm 89: 30 – 34. If his children forsake my law, and walk not in
my judgments; if they break my statutes, and keep not my commandments; then
will I visit their transgression with the rod, and their iniquity with stripes:
nevertheless my loving kindness will I not utterly take from him, nor suffer my
faithfulness to fail: my covenant will I not break, nor alter the thing, that
is gone of my lips. So I John 1: 8, 9, If we say, that we have no sin,
we deceive ourselves, and the truth is not in us. If we confess our sins, he is
faithful and just to forgive us our sins, and 2: 1, 2, My little
children, these things write I unto you, that ye sin not: and if any man sin,
we have an advocate with the Father, Jesus Christ the righteous. And he is the
propitiation for our sins. Psalm 103: 3, 8, 9, 12, 13. Who forgiveth all
thine iniquities. The Lord is merciful and gracious,
slow to anger and plenteous in mercy: he will not always chide, neither will he
keep his anger forever, as far as the East is from the West, so far hath He
removed our transgressions from us: like as a Father pitieth his children, so
the Lord pitieth them that fear Him. So this state remains firm and
unbroken, not withstanding of the various changes, which are in their
apprehensions concerning it; these may alter many a time in one day, but the
Lord’s thoughts are not as our thoughts: nor are His ways as our ways, Isaiah
55: 8, 9. His sentence and judgment remain the same, how alterable so ever ours
be He is in one mind, though we be in many.
Proposal 4. Hence also it is manifest, that justification is
an instantaneous act; that is, it is not a work, that is carried on by degrees;
but a sentence pronounced by the Lord, the Righteous Judge, once for all: Though
hereafter they still need renewed pardons, and so, may have more sins pardoned
this year, than they had the last year; yet justification, as relating to their
state, is no progressive work: We hear not of a growth in justification,
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as we hear of a growth in sanctification; for as for
that word, Revelation 22: 11, he that is righteous, let him be righteous
still, or, let him be justified still, dikaiw qh&tw will not import a growth or progress in justification, but a
continuance in that state: beside that others read dikaiosu&nhn poi hsa&tw: So Ar. Mont., the complut edition, as also
the Syriac and Arabic versions. This relative change that is made
in justification, is like the relative change that is made in adoption; now the
act of adoption is an instantaneous act, and not a work that is carried on by
degrees, nor doth it admit of a growth, so that an adopted child of God cannot
be more the adopted child of God this year, than they were the last year; though
the sense and clear perception of the one and of the other may and doth admit
of degrees, and is not so full and clear always at the first, as it may be
afterwards.
Proposition 5. Hence it follows, that justification is equal
in all; that is, that all who are justified, are alike justified; none more
than others; as none are more adopted than others, speaking of these, who are
made partakers of the privilege: none can be said to be more a son, than
another; so none can be said to be more justified, than another, who is also
justified; the Lord’s sentence absolves all equally from their sins, who
believe; and admits them all equally into a state of favor and reconciliation;
They equally pass from death unto life, they have equally peace with God, they
have all an equal imputation of the righteousness of Christ, or a share
therein, none more or less than others, though the faith, which lays hold on
the righteousness of Christ, be not a like strong, in all; for it is faith in
the same kind in all, and the promise is to the kind, and not to the measure or
degree of faith. It is no where said, that we are justified by a faith of such
measure or degree; but by faith; importing that how weak so ever faith be, if
it be faith of the right kind, it interesses a soul in Christ, and in his
righteousness, whereupon he is justified. It is true,
one may have many more sins pardoned, than another. Yet both being pardoned and
justified, they are equally absolved from all, that could be laid to their
charge; he that was the greater sinner, is not more liable to the law, than he
who was the least offender; for the sentence of pardon or absolution doth
equally free both from all hazard of condemnation; as when two persons are
pardoned, the one whereof hath committed many crimes worthy of death, the other
but one, they are both equally pardoned, freed from prison, and from the
sentence, and set at liberty: So also when two persons are pardoned, the one
whereof hath a greater debt remitted, the other a lesser, they are equally
pardoned, the one is not more discharged, though discharged more, than the
other, but both are alike discharged of all their debt, and freed from all
trouble of the law upon the account of their debt. So in justification, all who
are justified, how great so ever be the difference among them, as to the sins,
whereof they were guilty, are alike justified, because alike freed from the
accusation and curse of the Law; and alike made partakers of the privileges of
persons pardoned; have alike interest in the favor of God, and right to glory.
As to what difficulty may arise from the consideration of after sins, we shall
speak to that afterward.
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Proposition 6. The state of justification is perfect at the
first, or justification is perfect and complete to all ends and uses, this is
clear from what is already said: for if justification be not an act and
privilege that admits of degrees, or of increase, and does not grow more and
more daily, it must be perfect at first, or adequate to all ends and purposes,
for which it is appointed, or have that perfection that is competent to it. It
is true, it is not so perfect, as that it can never be out of sight; or as if
the sense and feeling of it might not grow or become greater; nor yet is it so
perfect and complete, as if thereby the justified person were freed from all
sin, or all the consequences of sin in this life, for it is not hereunto
appointed, nor granted for these ends. But in these respects, and for these
ends, it may be said to be perfect: (1.) That all their former sins are
pardoned, how many and how heinous so ever they have been, for then all
their sins are cast into the depths of the sea, Micah 7: 19, and are not
found, Jeremiah 50: 20. In those days, and in that time, saith the Lord, the
iniquities of
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they have peace with God, Romans 5: 1. Once they were
enemies but now they are reconciled, verse 10. By Christ they have now received
the atonement, verse 11, once alienated and enemies in their minds by wicked
works, but now reconciled Colossians 1: 11, once a far off but now made near,
Ephesians 2: 13, the enmity being slain, verse 16. No more strangers or
foreigners now, but fellow citizens with the saints, and of the household of
God, verse 19. Then is the Lord pacified toward them, for all that they have
done, Ezekiel 16: 63. (5.) They are completely translated, into a new covenant
state, not half the children of Satan, and half the children of God; not half
in nature and half in the state of grace, not half translated and half not,
Ephesians 2: 13, 19, Colossians 1: 21, not half quickened with Christ, and half
not, Ephesians 2: 5. They are not now half without Christ, or aliens from the
Proposition 7. By what is said, it is manifest, how and in
what respects this life of justification differs from the life of
sanctification. (1.) Sanctification makes a real physical change: Justification
makes a relative change. And thereby they come to have a new state or relation,
unto the Law, and unto God the judge. (2.) Sanctification is a continuing work,
wherein believers are more and more built up daily. Justification is an act of
God, or a juridical sentence, absolving a sinner, and pronouncing him free of
the charge, brought in against him, and not liable to the penalty. (3.)
Sanctification is a growing and increasing work, and admits of many degrees;
and is usually weak, and small at the beginning: Justification does not grow,
neither doth it admit of degrees; but is full and complete and adequate unto
all ends here. (4.) Sanctification is ever growing here, and never comes to
full perfection before death: Justification is perfect and adequate unto all
ends; as we showed. (5.) Sanctification is not alike in all; but some are more,
some are less
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sanctified: But justification is equal in all; none being more
justified than others. (6.) Some measures and degrees of sanctification, which
have been attained, may be lost again: but nothing of justification can really
be lost; for we are not here speaking of the sense and feeling of justification,
which frequently may be lost; but of justification itself. (7.) Sanctification
is a progressive work; justification is instantaneous, as was shown. (8.) Sanctification
respects the being, power and dominion of sin in the believer, and kills,
subdues and mortifies it: Justification respects it guilt and demerit, and
takes away guilt and the obligation to punishment, or obnoxiousness to the
paying of the penalty. (9.) In justification, a man is accepted upon the
account of the righteousness of Christ imputed to him, and received by faith: But
in sanctification, grace is infused, and the Spirit given to perfect holiness
in the fear of God. (10.) In justification, there is a right had unto life, and
unto the rich recompense of reward, upon the account of the righteousness of
Christ imputed, whence they are said to have passed from death to life: But in
sanctification they are made meet to be partakers of the inheritance of the
saints in light. (11.) Unto justification nothing is required but faith in
Christ, whereby the soul may become united to Him, and have right to His
benefits: But unto sanctification, all the graces of the Spirit are requisite,
and all the exercises of the same; all diligence is required, and an adding of
virtue to faith, of knowledge to virtue, of temperance to knowledge, of
patience to temperance, of godliness to patience, of brotherly kindness to
godliness, and of charity to brotherly kindness, II Peter 1: 5, 6, 7.
Proposition 8. Hence it follows also, that there is no
ground to assert a first and second justification, as Papists do, meaning by the
first an infusion of an inward principle or habit of grace, which is no
justification, nor part thereof, but the beginning of sanctification: and by
the second, another justification, which with them is an effect or consequent
of the former, having good works, which flow from the foresaid infused
principle of grace and love, for its proper and formal cause. This
justification, they say, is by works, whereas the former is by faith; and yet
this second, they make to be an incrementum, an increase of the first;
and for this they say, the church prays, when she says, Lord increase our
faith, hope and charity, Council Trid. Sess 6.
cap 10, whereby we see, this justification, whereof they say James speaks,
chapter 2, is manifestly nothing else, but the very growth of sanctification:
and so they know no justification at all, distinct from sanctification:
wherefore we need say no more against the same, it being justification,
formerly explained, which we treat of, and not of sanctification, whereof they
seem only to speak, when they mention justification; and indeed this their
justification, which is true sanctification, admits of various and different
degrees; and of this, they imagine not only a first and second, but according
to the various degrees thereof a third and a fourth, yea a tenth and twentieth,
if they please. The Scripture, it is true, makes mention of a two-fold
justification, one by the works of the Law, and another by faith: but it
asserts with all, that these are inconsistent, and
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that no man living can be justified the first way, by the
works of the law. Mr. Baxter, besides the difference he makes, between
justification as begun, and as continued, in reference to the different
conditions, required to the one, and to the other, imagines a two-fold
justification, or two justifications, or (as he says against D. Tullie, page
167,) rather two parts of one, yet in his last reply to Mr. Cartwright
page 46, he makes them as distinct, as are the two laws he speaks of, and the
first, he says, is by God the Creator, the second by Christ the redeemer and in
order to the vindication and clearing of this, he speaks much of a two-fold
righteousness in his writings against Mr. Cartwright page 70, giving us several
(to the number of thirteen) differences, between them; making the one to
consist in our non-obligation to punishment by the Law of works, because of its
dissolution upon satisfaction made by Christ: to be without us, in the merit
and satisfaction of Christ; to be in substance the same with pardon; to be
opposite to that guilt, which sin in general procures; to be but the tantundem
of what the Law required, to justify us from a true accusation, that we by sin
deserve death &c. And the other to consist in our non-obligation to the far
greater punishment; to be within us and done by us, to consist in innocence or
not-guiltiness; to be opposite of that guilt, which one particular sin
procures; to be the idem required in the new Law; to justify us from a
false accusation, that we have not performed the conditions of the new Covenant
&c. all which to examine is not my present purpose: only I shall say, as to
this twofold justification, that it is an explication of the matter, which we
have not in Scripture, which, I judge, should only regulate our conceptions and
expressions, in this affair: and whatever pleasure men may take, to give way to
their luxuriant fancies; yet it will be safest for us to follow the thread of
the Word, and to speak of this mystery, according to revelation, and not
according to our apprehensions: And of
all men, I judge, Mr. Baxter should be most averse from creating new
terms, words and expressions, in these divine things, who expresses himself so
angry-like (especially in his later writings) in words, which to some may seem
to savor little of sobriety or of modesty, against such as contend about words;
when it may be, they are but defending the received orthodox doctrine from his new notions and
expressions, as being censorious, dividers, word-soldiers, and I
know not what. But, as to the matter in hand; and in particular, as to this second
justification, or rather first (for it is supposed to be first in
order of nature, if not in time also) which is founded upon our innocence, or
performance of the conditions of the new Covenant, faith, repentance and new
obedience and so is a declaring of us righteous because of our inherent
righteousness, I shall only say these few things. 1. That I find not this new
justification explained, expressed, nor so much as hinted by the Apostle, in
all his discourses and disputes about this subject, though he hath spoken very
much of justification, and on all occasions did vindicate and clear up the
Gospel truth there anent. If it be said, that all this is sufficiently hinted,
and more than hinted by the Apostle, when he tells that faith is imputed unto
righteousness, I answer: What the proper
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meaning of this expression is, shall be shown hereafter,
where it shall also be manifested, that the faith here said to be imputed, is
not our act of faith, but Christ, and his righteousness laid hold on by faith, or
the object of faith held forth in the Gospel, and received by faith. And for
answer to this, I judge it sufficient to say, that the Apostle is manifestly
there speaking of that other justification, which we own, for the only
justification, held forth in the Gospel, whereby remission of sins is had, and
peace with God, through a righteousness without, and of that justification,
which takes away all glorying, both before God and man, and wherein God is held
forth to be and laid hold on by faith as one, that justifies the ungodly, and
of that justification, which is from the accusation of the law; by all which
and many other particulars, observable in the Apostle’s discourse there, it is
undeniable, that he is speaking of that other justification, which we assert. If
it be said, that all this is sufficiently imported, when faith is made the
condition of justification, and we are said to be justified by faith, I answer:
What way faith is a condition of justification, and is so to be called, shall
be seen afterward: only I say, that what the Scripture speaks of this, can give
no ground for a new and distinct justification, because this new justification
is rather a justification of faith, or of the believer because of his faith,
and purely on the account of his faith; for it is a sentence of judgment,
pronouncing the man to be a believer, because he is so; and his faith to be
right faith, because it is so; than any justification of him by faith. Not to
mention this, that together with faith, as the condition, repentance and new
obedience is joined; and then there must be a justification of works, or of the
man by, yea and because of works, which cannot be imported by being justified
by faith, because that is always opposed to justification by works. Besides,
that even in men’s courts these are not two distinct sentences of the judge,
required in deciding of a controversy, depending upon the clearing of a
condition; one anent to truth of the condition, and the other anent the thing
depending upon that condition; but the condition being instructed to be
performed, the one sentence is given out; much less is this requisite here,
where we have to do with God, who knows whether the condition be performed, or
not; and needs not, that we instruct the same against the accusation of Satan,
or of the world in order to his information. Moreover, there is but one
accusation here brought in against the man, from the law, and from the
righteous Judge, to wit, —that he is a sinner, and therefore a son of death:
and therefore there is but one sentence requisite. For as for that accusation, that
the person hath not performed the condition of the new covenant, neither will
the Law-giver, or judge, nor can the Law bring it in against a believer: and
what Satan, the accuser of the brethren, or what the blind or prejudged world, or
what a man’s own blind and deceitful heart shall or can herein do, is of no
consideration, in reference to a justification, which is before God, and in his
sight. But 2. against this
twofold justification I would say, that all that is mentioned, concerning
Gospel justification, in Scripture, agrees but to one, and the very contrary
thereof must be attributed
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to the other new-coined justification, according to
his own explication thereof: the one is by faith, the other is for faith; the
one is by faith alone, without works, the other is because of faith and works
too; the one is an act of God’s free grace, the other is an act of pure
justice; the one is of a sinner, and of an ungodly person, the other is of a
righteous man, as such, and because such; the one takes away all boasting and
all gloriation even before men; the other not; the one makes the reward of free
grace, the other of due debt; the one is because of a righteousness without us,
the other because of a personal, inherent righteousness. The publican’s
language, God be merciful to me a sinner suit
the one best. The Pharisee’s language or something like it, God, I thank
thee, I am a believer &c. suits the other best. In the one the man can
plead no innocence, in the other he can and must plead himself not guilty. In
the one, the sinner must say with David, Psalm 143: 2, enter not into
judgment with thy servant, for in thy sight shall no man living be justified.
Other things of this nature might be mentioned, but these are sufficient. 3. This
new justification must of necessity be a justification of conscience, or in it,
or terminated in it; because it is not before God, or in his sight, where the
world, or the deceived heart the chief accusers here, do not compeer to accuse,
and Satan’s accusing them before God can cause no trouble to them, until he
come, as an accuser, before conscience, and give in false summons there. And
therefore it is not the justification by faith, treated of in Scripture: as he himself proves in his Confession, chapter 8, page 189,
&c. 4. This will make way for more justifications, than two; for as
faith must be justified so must repentance, so must also works, and
perseverance in them to the end: If it be said, that all these make but one
complete condition, and therefore give ground but to one sentence, I answer:
Then no man can have this sentence pronounced upon him, to wit, to be one, that
hath performed the condition, until he hath persevered unto the end, and
finished his course, and this being the first justification, at least in order
of nature before the other, a man must be dead before he be justified from the
Law, yea or with this justification: and yet we hear of justification in this
life. Further, this will make way for more justifications, upon this account,
that it is a declaration of the man to be what he is indeed, and to have what
he hath indeed; and so, as hereby the man who hath true saving faith, must be
justified upon that account, so the man, that hath but a historical faith, must
be justified in so far, in comparison of him, that is a mere infidel, and may
plead his own cause, so far, even before God’s tribunal; so may the man, that
hath but a legal repentance, in respect of him, that hath none at all; and the
man, that performs works materially good, though not in a right manner, in
comparison of him, that doth not so much, and he himself tells us, page 8,
against Cartwright, of a three fold accusation, 1. that
we are not believers, 2. that we are not true
believers, 3. that we are selifidians; and that
accordingly, there must be several ways of justification. 5. This will lay the
ground for God’s multiplying, or frequently reiterating
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of one and the same justification; for justification
presupposes always an accusation, and seeing neither God, nor the Law, will
ever accuse a believer of being no believer, only Satan, and the world, and his
own misguided conscience thus accuse; now, if the accusation of these or
of Satan alone (as he seems to insinuate p. 81, and elsewhere, against Mr.
Cartwright) be enough to lay the foundation of such a justification, then as
oft, as this accusation is renewed, (and how oft that may be, who can tell?)
must the Lord reiterate his sentence of justification, and pronounce the man a
true believer: and it will not be sufficient to say, that it will suffice if
the Lord manifest to the man’s conscience, that he is a believer; for why shall
that be sufficient now, more than at the first? and if
this take away the necessity of
reiterating the sentence, it will also say, that there was no necessity for
pronouncing the sentence of his being a believer at the first. None need to
say, that this same may be alleged against our justification before God; for
the justification we only own, is in reference to the accusation of the Law,
and of justice and of God the righteous Judge, under whose curse the sinner
lies, until he be justified, and when he is once justified through faith in
Christ, he is no more troubled with their accusations; for neither God, nor
Law, nor Gospel accuse a believer of being an unbeliever and under the curse
again, whatever Satan, and his own misguided conscience, or others may do. 6.
He grounds his twofold justification p. 93 and 94, upon a twofold covenant with
distinct conditions and a twofold accusation for non-performance of the one, and
of the other. But thus, as he shall make us to be justified by the old covenant
of works, and that by the principal justification, an absurdity, that he
frequently loads our opinion with; so he makes all the justification which is according
to the new Covenant to be upon and because of our own personal righteousness;
which is also repugnant to the whole Gospel. We do not perform the conditions
of the first covenant, and all the liberation from the curse of that covenant,
under which we are by nature, is through the
surety-righteousness of Christ, imputed to us, and received by faith: and the
Gospel or new Covenant reveals no other way of justification to us. As for the
distinct accusations, we have said enough already. Neither the Lord, nor his
law do ever accuse a believer of not being a believer, and as for Satan’s or
others’ accusations of this kind, a well informed conscience from the light of
the word and of the Spirit, clearing up the work of faith, in the soul, and the
true and real works of a lively faith, will be sufficient to quiet the
believer, and stop the mouth of all these accusers; without the fiction of a
new and distinct justification, whereof the Scripture is silent.
But Mr.
Baxter in his last reply to Mr. Cartwright explains,
the matter far otherwise, telling us page 46 and forward, that the first
justification is of God, as Rector, only by the pure law works, as Creator: the
other by God in Christ, as Redeemer and Rector of the redeemed world. The first
is conditionally past upon the whole condemned world and that without any
condition in man, whether faith or works: and so it is both absolute and conditional.
In the first the Father first condemned his Son, as it were (see
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page 52) and after satisfaction given justified first him,
as Sponsor, and then the world for his sake: thus God forgave those all the
debt, who yet perish by taking their fellow servant by the throat. Here is a
justification both absolute and conditional; Here is pardon and no pardon: Here
is a justification of all the reprobate: Here is a
justification of persons not in being and prior to and without all faith. This
therefore is not the justification, whereof the Scriptures speak, as he himself
proves, in his Confession.