393 (403)
Chapter 34
Faith in Justification respects not in a special
manner
Christ as a King, but as a Priest
Mr.
Baxter did long ago in his Aphorisms tell us that the accepting of
Christ for Lord, is as essential a part of justifying
faith, as the accepting of him for Savior. That is, as he explained himself,
that faith, as it accepts Christ, for Lord and King, doth justify. And this was
asserted by him, to the end, he might clear and confirm how sincere obedience
comes in with affiance to make up the condition of justification; for his Thesis
LXXII did run thus. As the accepting of Christ for Lord (which is the
heart’s subjection) is as essential a part of justifying faith, as the
accepting of him for our Savior; so consequently, sincere obedience (which is
the effect of the former) hath as much to do in justifying us before God, as
affiance (which is the fruit of the latter.) Hence the question arose, and
was by some proposed thus; Whether faith in Christ qua
Lord, be the justifying act: or, whether the acceptation of Christ, as Lord,
and not only, as a Priest, doth justify. And Mr. Baxter in his confession p.
35, § 13, says that
394 (404)
it is not only without any ground in God’s word, but
fully against it, to say, that faith justifies only, as it apprehends Christ,
as a Redeemer, or Satisfier of justice, or Meriter of our justification; or his
righteousness as ours; and not as it receives him, as King, or as a Savior from
the stain and tyranny of sin.
I have
shown before, that the moving of this question is of little use, in reference
to that end for which it seems it was first intended, to wit, to prove that
sincere obedience hath as much to do in justification, as faith, or affiance
hath; where I did show the inconsequence of that consequence. That because
justifying faith receives Christ, as King; therefore obedience is a part of the
condition of justification, yea, or therefore a purpose,
or a promise of obedience is a part of the condition of justification. So that,
in order to the disproving of that assertion, that makes obedience, or a
purpose, or a promise of obedience, an essential part of the condition of
justification we need not trouble ourselves with this question. Yet, in regard
that the speaking to this may contribute to the clearing of the way of
justification by faith, (which is our great design) we shall speak our judgment
there anent. And in order thereunto, several things must be permitted.
As 1. The question is not, whether Christ, as a King,
belongs to the complete and adequate object of that faith, which is the true
and justifying faith. For this is granted, as was shown above, this faith,
being the same faith, whether it be called true faith, or saving faith, or
uniting and covenanting faith, or justifying faith, it must have one and the
same adequate object.
2. Nor
is the question, whether faith in order to justification, doth so act on
Christ, as a Priest, as to exclude either virtually, or expressly, the
consideration of any other of his offices, or of Christ under any other of his
offices: for under whatever office Christ be considered, when faith acts upon
him, whole Christ is received, and nothing in Christ is or can be excluded. So
that there is no virtual exclusion, nor can there be any express exclusion of any
of his offices, when he, under any other of his offices is looked to a right
and received; for such an exclusion would be an open rejection of Christ, and
no receiving of him.
3. When
we speak here of receiving of Christ, as a Priest, or in respect of his
Sacerdotal office, it is all one, as if we named his sacerdotal work, or what
he did in the discharge of that office, offering up himself a Satisfactory
Sacrifice, and giving his blood, and life for that end, and suffering inwardly
and outwardly, what was laid upon him by the Father, in order to the making of
full satisfaction to justice, and paying our debt, by his righteousness active
and passive.
4. Nor
do we, when we speak of faith acting on Christ, as a
Priest, so limit and restrict the same unto his sacerdotal work, as to exclude
anything, that is presupposed thereunto, concomitant thereof, consequential
thereunto and depending thereupon, or is necessarily requisite unto the
effectual application of the same unto our justification and advantage. When
therefore it is said, that in justification, faith eyes in a special manner the
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sacerdotal office and work of Christ, there is no
exclusion of the consideration of that fountain love, grace, and favor of
God, whereby Christ was given unto the chosen, and appointed to be their
Priest, and to make satisfaction for them: Nor of his foregoing incarnation,
obedience, resurrection, ascension, &c. nor of other thing that are
necessarily requisite hereunto, for all these are necessarily herein included.
5. When
we speak of the soul acting faith, in order to justification, we do not
suppose, that at that time, the troubled soul can have no other end or design
before his eyes; nor be troubled with no other evil, or with the thoughts
thereof, that he would be delivered from; and so in order to getting help
therein, and a remedy thereof, cannot eye something else in Christ, answering
and suiting the same. For a sinner in that case, may be troubled with the sense
of the great unbelief and hardness and impenitency of his heart, the unholiness
of all his ways, his blindness and ignorance; as well as with the sense of his
guilt, and of his being under the curse; and so may and must be supposed, in
coming to Christ for relief, to eye in a special manner, that in Christ, which
is answerable to these necessities: and in this respect, a sinner may be said
to go to Christ, as a Prophet, and as a King, as well as to him as a Priest.
But in reference to these evils, they are not said or supposed to go to Christ,
for justification; for that respects merely their state of sin and guilt.
6. But
the real question should be, what is the special and practical meaning of these
words, we are justified, or live by faith: and to this end, the
true question is, what special way doth faith act on Christ (for it is here
presupposed, that Christ must be the object of justifying faith) in order to
the sinner’s justification? or what is that in Christ
that faith especially eyes, and carries the soul out unto, when justification
before God is only designed. Or when the wakened sinner is earnestly desirous
of delivery from the guilt of sin and from the curse of God, and of enjoying
the favor and reconciled face of God, whether he is to apply himself by faith
unto Christ, as King, or unto Christ, as a Priest and to what he did as a
Priest, for the relief of sinners?
In
answer to the question thus proposed, I say, that the wakened sinner, in that
case, while seeking relief from sin and guilt, and from the curse, by
absolution and justification, in the sight of God, in compliance with the
Gospel method and design, making justification to be by faith, and in obedience
to the Gospel command, saying, Believe and be Justified, is to act faith
in a special manner on Christ’s mediation and satisfaction; and to betake
himself to Christ as a Priest, and rest on him and what he did as a Priest,
that is, on his death, blood and satisfaction. This is it, which others call
the justifying act of faith: or that special act of faith, required in order to
justification.
Though
what was said in the foregoing chapter to prove that Christ’s righteousness is
the object of justifying faith, may serve for confirmation of this; yet we
shall, in short, lay down these grounds of proof.
First,
several Scripture expressions, where justification is spoken of and
396 (406)
cleared in its causes, show and point forth what is, which
faith should specially eye, and be employed about, in order to the interessing
of the soul in this benefit: such as
1.
Romans 3: 24, 25 Being justified freely by his grace, through the redemption
that is in Jesus Christ; whom God hath set forth to be a propitiation, through
faith in his blood. Here, as justification is said to be brought about and
effectuated through the redemption of Christ, who was a propitiation, and this
respects only his priesthood; so the special object of faith, in this affair,
is expressly said to be his blood, through faith in his blood, to tell
us, that all such, as would have interest in this privilege of justification,
must by faith eye the propitiation, the bloody sacrifice of Christ; and by
blood we find it oft said, that remission of sins is had, Colossians 1: 14,
Ephesians 1: 7, Matthew 26: 28, and not without it, Hebrews 9: 22.
2.
Romans 4: 24, 25 –to whom it shall be imputed, if we believe on him, that
raised up Jesus, our Lord from the dead, who was delivered up for our offences,
and was raised again for our justification. As justification, here is held
as procured and brought about by Christ, as a Priest, for as such, was he
delivered for our offences, and as such was he raised, or brought out of
prison, so faith here, even when acting upon God, yet it is with a special
relation to Christ’s priesthood, or to his satisfaction; for it is a believing
on him, that raised up Christ Jesus, our Lord, from the dead, that is, in God
as declaring he hath now received full satisfaction from the Cautioner Christ
by bringing him out of prison; and consequently in that satisfaction given by
Christ, wherewith the Father is now well pleased. See also Romans 10: 9.
3.
Romans 5: 9, 10 Much more then being now
justified by his blood: for if when we were enemies, we were reconciled to God
by the death of his Son, &c. As the way is here pointed out, how
justification and reconciliation was effectual by Christ; to wit, by his blood
and death, or by what he did and suffered as Priest and Cautioner; so
accordingly is our faith directed to look, in order to a partaking of this
justification and reconciliation, especially when this is so clearly and
expressly explained to us.
4.
Romans 8: 33, 34 –It is God that justifies –It is Christ that died, yea
rather that is risen again, who is even at the right hand of God, who also
maketh intercession for us. All which grounds of justification belong to
his priestly office. And, if these be here laid down for grounds of comfort and
assurance unto believers, to fortify them against all assaults of the accuser
of the brethren, and against all accusations, or condemnations of men or
devils; surely, the way is also pointed out, how faith should act, in order to
their being brought into a state of justification.
5. II
Corinthians 5: 19, 21. To wit God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, for he hath
made him to be sin for us, who knew no sin, that we might be made the
righteousness of God in him. The way how reconciliation was brought about,
is here set down, to the end the ministry of reconciliation, mentioned in verse
18, and whereby persons are beseeched to be reconciled, verse 20, may be
understood, and such as are called upon may know what in special what to do, in
order to be reconciled, to
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wit close with him, and be in him, and be united to
him, who was made sin for sinners, that they might be clothed with a sufficient
righteousness in him: so that this points out Faith eyeing Christ, as such a
Cautioner, having the debt of sinners imputed to him, and becoming a sacrifice
for sin.
6.
Galatians 2: 16, 20. –We have believed in Christ, that we might be justified
by the faith of Christ. And what he did, when he thus believed in Christ,
that he might be justified, he plainly tells us in verse 20, saying, I am
crucified with Christ: thus he won to the life of justification; by eyeing
Christ on the cross, making satisfaction unto justice, and assenting unto that
way, and acquiescing in it, and resting and relying upon it. And in the same
verse he tells us, that his faith by which he lived, was on the Son of God, who
gave himself for him, that is, unto death.
7.
Galatians 3: 11, 13. The just shall live by faith. This is the text we
are upon, and we have cleared how this life here mentioned is the life of
justification; But what is the special object of this faith, in order to
justification? That is clearly enough pointed to in verse 13, Christ hath
redeemed us from the curse of the law, being made a curse for us. It is
Christ, and Christ as redeeming from the curse of the law, and that by being
made a curse for us; which only looks to his Priestly office.
8.
Philippians 3: 9, 10, 11. Paul was desirous to be found in Christ, and to be
partaker of his righteousness alone, which was by faith: But what was it in
Christ that the eye of his faith was mainly fixed upon? He shows us in verses
10 and 11. That I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable to his death, &c.
Christ’s sufferings, death, and resurrection were most in his eye.
9. John
3: 14, 15. 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. The special
object of faith here is Christ, as lifted up, that is, as crucified, John 12:
32, 33.
It will
not be sufficient for weakening of these reasons, to say that none of these
conclude that faith in order to justification, eyes Christ as a Priest only:
for 1. They sufficiently prove, that faith in this matter of justification goes
to Christ, as a Priest, and eyes his sacrifice, blood and redemption through
his death; and we are called to prove no more, because it lies upon those who
are of another judgment, to show us from Scripture that faith, in order to the
obtaining of justification, acts on Christ’s Kingly office, and receives him as
Lord. (2.) We know what evasions Papists make against the like arguments of
Protestants for justification by faith, because it is not said, we are
justified by faith alone. (3.) Though the Scriptures do not as plainly say,
that faith in justification doth not in a special manner eye Christ as King and
Prophet; as it says that we are not justified by works; Yet we are bound to
follow the light of the word, and to regulate our conceptions by what we find
there expressed, and if we find not any mention made of faith in Christ’s
command or government, or the like relating to his kingly office, as we hear of
faith in his blood and the
398 (408)
like relating to his Priestly office, we may safely judge,
that the one, being so clearly mentioned and so frequently, is a denying of the
other, that is never mentioned.
Secondly,
the very case and condition, wherein such are, who are desirous of justification,
may Clear this: for they are now awakened, and made to see their natural state
of death, wherein they are under the sentence of the Law, under the curse and
malediction of God: And therefore the thing, which their soul now seeks after,
is a suitable relief, something that may answer this case and may prove a fit
relief to them thus imprisoned, and in chains, because of their debt and
transgressions: And therefore, as all reason requires, so experience proves,
that these wakened sinners seek after the satisfaction through the death and
merits of Christ, that they may have an interest therein, and the benefit
thereof, to the quieting of their souls; They lay hold on the sufferings of
Christ, that they may be hid in his wounds (as it were) that so they may be
healed by his stripes; and have a righteousness, under which they may with
confidence stand, and appear before God; They become crucified with Christ,
sweetly acquiescing in, resting satisfied with, contentedly accepting of, and
confidently resting and relying upon, his merits, his death, his payment and
satisfaction to justice. Seeing then, that this (as experience proves) is the
way, that pursued souls take, to refuge themselves under a crucified Christ, to
flee to his death and merits, this, or Christ as a Priest dying and paying the
debt, must be the special object of the faith of a hunted soul, panting after
justification, or freedom from condemnation.
Thirdly,
Christ’s other offices, as his kingly, or prophetical office, do not hold him forth,
as immediately suitable unto souls under this pressure; nor is there anything
properly belonging to these offices, that promises immediate relief unto a
soul, in this case, seeking after reconciliation with God, and pardon of
sinners, which is only had by Christ’s death and blood, Romans 5: 9, 10 and 3:
25, Ephesians 1: 7, Colossians 1: 14. Christ by his Kingly or Prophetical office, doth not act towards God, in the behalf of sinners, but
by his Priestly office he does, Hebrews 5: 1, 5, 6, 7. And it is after this,
that poor sinners, pursued with the sense of wrath, do seek, and this can only
give present and suitable relief.
Fourthly,
the faith of believers under the sense of sin and guilt, under the Law, was
thus led to act on the promised Messiah, when he was typified unto them by
their sacrifices, and they were to put their hands on the head of the
sacrifice, thereby rolling their sin and guilt upon the sacrifice, or on him
rather, who was the true sacrifice, represented by these outward sacrifices,
and thereby professing their faith in him, as the only satisfying sacrifice
that could make atonement, and pacify an angry God, and deliver them from
wrath.
Fifthly,
Christ is held forth, as having taken on these different offices, and as to
show his being a full and complete Mediator, able to answer all our
necessities, and as authorized to give forth suitable relief; so to instruct us
how to go unto him, and to act faith upon him suitably, with hope and
confidence.
399 (409)
Therefore as he is a King to subdue enemies, the faith
of his people is to act upon him, as such, when they would have their spiritual
enemies subdued; and as he is a Prophet to teach, the faith of his people must
act upon him, as such, when they would have light, counsel, and direction; so,
as He is a Priest to die, satisfy, make atonement, reconciliation and peace,
their faith is to act upon him, as such, when they would have guilt removed,
and peace made up betwixt God and their souls.
Sixthly,
the end and design of asserting Christ, as King to be specially the object of
faith, in justification, as is Christ, as Priest, may sufficiently tender it
suspicious; for it is, as we touched above, to bring in our obedience, as
distinct from faith, or as included in it, to be the condition of
justification, the same manner of way, that faith is: though, as was cleared
above, the consequence will not be found good. The real question here (as is
well observed by others) is not, whether anything of Christ is to be excluded from being the object of
justifying faith, but what, in and of ourselves, under the name of receiving
Christ as King, is to be admitted to share with faith, in its place and
interest, in our justification?
Seventhly,
to say that faith acts, in order to justification, in as special a manner on
Christ as a King, as on Christ as a Priest, is to alter the nature, use and
ends of faith in this work, and to give it the place and power of a proper
potestative condition, as it is a virtue and work of ours; and not to look upon
it as bringing all suitable supplies, in a distinct manner, from Christ, as was
shown above: And this is but suitable to that alteration of the nature of the
New Covenant, that is made by those who assert this, whereby it is of the
same specific nature with the Old
Covenant of Works; as if it were no more, but a new edition thereof, with some
alterations, as to the condition.
Let us
now see, what Mr. Baxter says to the contrary, in his Catholic Theol. p. 2. of moral
works, sect 7. p. 55. &c.
He
tells us (n. 105) that to be justified by faith in Paul’s sense, is all one
as to be justified by becoming Christians. Answer: We grant, with him, that
to be a believer, a disciple, and a Christian, are all one, in the Gospel
sense, and that by the same faith, by which one is justified, he is a Christian
also: but this proves not, that faith, in order to justification, acts not, in
a special manner, on Christ, as a Priest; and we have found, how Paul both in
his doctrine, and in his own practice, explains the acting of faith in
justification. This may serve for an answer also to what he says (n. 106) to
wit, that the faith, by which we are justified is essentially a believing fiducial
consent to our Covenant relation to God the Father, Son and Holy Ghost: for
we grant, that it is but one and the same faith, which doth all this, but yet
this faith may be conceived, as acting in a peculiar manner in order to
justification. We grant also, that it is the same faith, by which we have right
to the benefits of the Covenant, and by which we are justified. Yet we say,
that in order to justification, that same faith, which receives whole Christ,
and thereby a right to the benefits of the Covenant, acts in a peculiar
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manner on Christ, as Priest, in order to justification.
He
tells us next (n. 108) that the faith by which we are justified, hath God
the Father for its object, as essentially, as Christ the Savior. Answer:
And we do not deny God the Father to be the object of that faith, by which we
are justified. And will he say, that faith in God
without Christ will justify a sinner, or that there is any believing in God the
Father now, without believing also in Christ? The places he cited John 17: 3
and 13: 1 show the contrary. Adam’s faith indeed was such before the fall; but
our faith now must be of another kind. It is as to
little purpose for him to say (n. 109) that it is as essential to this faith
to believe in Christ, as the purchaser of holiness and heaven, as to believe in
him, as the purchaser of pardon: For he purchased all as a Priest, and not
as a Prophet or a King, and when faith acts on him as a purchaser, it acts on
him as a priest. But he adds, And to believe
in him, as the Teacher and Ruler of the Church, as to believe in him, as the
justifier of believers. True because believing in him, as a ruler, and
believing in him as the justifier of believers, are both to believe in him, as
a King: And this is not the thing that is denied, believing in Christ, as the
justifier of believers, is not the same with believing in him, as a Priest, in
order to justification, which is the thing, he should have said here, if he
would have spoken to the purpose.
What he
says (n. 110) concerning faith being the act of the whole soul, and having for
its object God, the Father, Son and Holy Ghost, and in Christ, all that is
essential to him, as a Saviour, was granted, and asserted also by us formerly:
but it makes nothing to our present question. He tells us (n.111) that to
say, that some one only of these parts of Christ’s office, as they are conceptus inadaequati
of a Savior, is the only object of justifying faith, or that by believing in
Christ, as our teacher and ruler, as well as Priest, and as a justifying judge,
as well as a justifying sacrifice, and as a fulfiller of the law, is to expect
justification by works, as Paul denies it. This is a vain distinguishing, a
falsifying of the doctrine of Faith and Justification, a departure from the
Scripture simplicity by corrupting seeming subtlety, and one of those human
inventions, which have wronged the Church. Answer: These, are but angry
words, and carry with them no force of reason: And who is most guilty of vain
distinguishing and falsifying the doctrine of Faith and Justification, &c.
he, or such as he opposes in this matter, indifferent persons are at freedom to
judge: And whether his new doctrine, or the old, which he so violently, in all
his writing, oppugns, hath more of seeming subtlety in it, to the wronging of the
Church, in its peace and quiet, everyone may judge by the effects. But as to
the matter in hand, he may know (1.) that there is a difference betwixt saying that
some one only part of Christ’s office is the only object of justifying faith
(as he here speaks) and saying, that faith (whose adequate object is considered
to be as large, as he himself doth make it) in order to a soul’s justification,
acts in special manner on Christ as a Priest, not excluding Christ as King, or
as a Prophet, but rather including whole Christ, according to the manner above
mentioned, (which is the thing we say.) (2.) Where reads he of faith in Christ
(in order to justification)
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as our Teacher, or Ruler or justifying Sacrifice? He
should remember what he said (n. 107,) when speaking against the phrase justifying
faith, and faith justifying us, as being human, and not Scriptural
at all. (3.) Indeed believing in Christ as Teacher, Ruler, &c. in our
sense, cannot infer justification by works: but he knows, that it was for this
end, to bring works in with faith, as equal conditions, or parts of one
condition of justification, that this new question was stated by him, in his Aphorisms:
and whether such doctrine be consonant to Paul’s or not, we have seen in part
above.
He adds
(n. 112) that it is but the same deluding subtlety, and vain curiosity,
playing with deceitful words, to say, that we are justified by faith, quatenus
recipit Christ justitiam,
as it believes in Christ’s sacrifice and perfect obedience only; and not as it
believes in him, as Teacher and Ruler, Sanctifier, Judge, when the Scriptures
say no such thing at all, but simply make faith in Christ, (supposing faith in
God the Father) to be that, by which we must be justified. Answer: We mind
not to be startled at his bold and angry expressions, for we meet with them so
oft. Whether the Scriptures warrant us to say, what we have said, or not, the
reader is at liberty to judge, from what is said. And we have nothing here yet
said by him, to prove, that we are justified by faith in Christ, as Teacher, or
Ruler, which is what we are looking for here.
More of
this stuff we have (n. 113). This distinction (says he) is founded on
another falsehood supposed, which is that the effects of all Christ’s saving
works, are as distinctly to be ascribed to receiving acts of faith, as they are
to the several procuring acts of Christ, the object of faith, which is another
corrupting addition to God’s word. Answer: Who it is that says this, as to
all the several effects, I know not; Nor do I see any
necessity to say so; as to some, and in special, as to justification, we but
follow the Scripture, going before us, as is shown. And we make no addition;
but he is the man, that is singularly guilty of adding to God’s word, in this
point; for he says that faith, in order to justification, acts not only in a
special manner on Christ, as Priest, (which is the truth, we say, and own with
the Scriptures) but also on Christ, as a King, and as a Prophet, and as a
Judge; and yet gives us not one passage of Scripture to confirm this, but
thinks we must be satisfied with his assertions, subtle distinctions, vain and
curious expressions, answering his own philosophical notions, with which he
seems to be much taken, and we very little. What follows there, I have nothing
to do with.
He hath
a large discourse of various receivings (n. 114, 115) to what purpose,
as to the business we are now upon, I do not well see: yet let us see, how he ends it. God’s covenant (says he) doth
give us Christ and life, that is, justification, sanctification, and
glorification, in title or right, in one gift, to be accepted by one entire
faith, as the condition; not making at all, the order of the gifts and faiths
respect to them in that order, to be any of the Ratio Proprietatis.
Answer: (1.) Will he not distinguish betwixt having of these benefits in Title
or Right, and having them in possession? He must, surely, or he
402 (412)
must say, that believers are already perfectly sanctified,
and glorified. (2.) Will he say, that there is no more
required to the actual possession of glory and full sanctification, than here
he says is required unto the title? But it is like, he will comprehend under
this faith, all after Gospel obedience; But then, all
this must precede to justification, &c. as well as to actual glorification,
and so none shall be justified, till they be glorified, or he must admit of
differences here. (3.) As not withstanding of what he says here, he will, I
suppose, grant that faith hath a further and special acting or manner of acting
on Christ, in order to obtaining of light, life, strength, and other things
necessary in and for growth in sanctification: so he must suffer us to say,
that notwithstanding of this, faith in a special manner eyes and acts upon
Christ, as a Priest, in order to justification; for there is no more inconsistency
in the one, than in the other.
The
human instances, whereby he thinks to make this plainer (n. 116) do not help
here. A wife’s relation (says he) is founded in her marriage consent.
Now if he be a noble man, a rich man, a wise man, a good man, and they knew all
this, and by knowing it were induced to consent, and are to have their
proportionable benefits by his nobility, riches, &c. yet their title to
these benefits arise not from the act of their consent, as it respects these
benefits distinctly, but merely by consent unto their relation. Answer:
Notwithstanding hereof, when the woman is charged by her Creditors to pay her
debt, her running to her husband’s wisdom, nobility, and goodness will not
avail her; but she must in a special manner run to his riches, and must from
thence bring a satisfactory payment unto her creditors: And if he, whom she
hath taken for her husband, hath already satisfied the debt, she is to instruct
that before the judges, before whom her alleging, that her now husband is a
great noble man, and a most wise man, &c. will not avail. We grant also,
that by faith the believer is united and married unto Christ, and hath thereby
a right unto Him, and to all his benefits, according to their necessity: Yet
will the Lord have, that, in order to their actual justification, they shall
apply his merits, lay hold thereon, and as it were, produce the same in face of
court, as the only ground of their discharge: as in order to their actual
glorification, he will have then doing many other things.
In end
(n. 117) he tells us, that to say, ‘faith justifies me, as it is the
receiving of Christ’s righteousness, and not as it is the receiving of Christ,
as a teacher, ruler, &c.’ is a confounding or seducing saying. But as
yet we have seen no string reasons evincing this to be such a seducing or
confounding saying: but the contrary is apparent from what is said. Let us see
why he judges thus. For (says he) if it intimate, that faith
justifies us as an efficient cause, [principal or instrumental] it is false.
But we have seen before, that faith may be considered here as an instrument,
and to say this, is neither to confound nor seduce: otherwise, all the
Reformed, yea and his friend John Goodwine have been confounders and deceivers,
and none but Mr. Baxter, with Papists and Socinians and some Arminians, are
free of this charge. 2. (Says he) If it mean, that
faith is the condition of justification, as it receives Christ’s righteousness
only, it hath either one or two falsehoods.
403 (413)
We only say, that in order to the obtaining of
justification, faith acts in a peculiar manner on Christ’s righteousness and
merits, and conceives that in this, there is neither one, nor two falsehoods.
1. (Says he) if it mean that faith’s receiving act is the formalis ratio conditionis,
or that it justifies not quà conditio donationis, but qua reception justiæ
Christ, it is false. Answer: We are not here speaking precisely of the formalis ratio conditionis,
in such a philosophical notion: for we say, that faith in order to
justification, receives Christ’s righteousness; and that the Lord hath so
appointed. Let Philosophers break their heads on these rationes
formales, and qua’s and quæ’s; we speak of this matter, so as every
soul concerned may understand it. And then (says he) 2. that
[only the accepting of righteousness justifies us, that is, is the condition of
justification] is a falsehood. This he should have proved to have been a
falsehood: but in all his discourse of this, we have had nothing like a proof,
only confident assertions, and that in great number.
But in
his Confession page 35, where he has the same discourse for substance, he
cites several passages of Scripture, on the margin, as if they were
confirmations of what he says: And yet not one of them comes home to the point
in hand, as a short view may discover. For Colossians 2: 6 proves what we do
not deny, to wit, that believers receive Christ Jesus
the Lord: We have shown above, that whole Christ belongs to the object of faith
that is justifying: but we are here speaking of the special acting of that
faith, in order to justification. Psalm 2: 12 only proves, that such shall
perish, as do not kiss and submit to the Son, and that kissing and submitting unto
him, is required in order to being saved. Matthew 11: 28, 29 says that such as
would have rest and ease, that is freedom from sin and misery here and
hereafter, must come to Christ, and take his yoke upon them, and learn of him:
And in order to that particular rest and ease, had in justification, we say
also, that they must come to Christ, and take on his righteousness, which is
easy, though it seem a yoke to unrenewed nature. Luke 19: 27 proves
indeed, that such as will not have Christ to reign over them, shall perish; but
does not prove, that in order to justification, Christ must be received as a
King. Romans 10: 9, 10 proves that faith eyes Christ, as raised from the dead
by God, (which respects his death and sacrifice) and that for a righteousness,
in order to the life of justification; which is what we say Matthew 17: 5 and
Mark 9: 7 prove, what is not denied, to wit, that it is the will of God, that
Christ his only beloved Son should be heard and obeyed, in all things. And John
10: 3, 4, 9, 27 only prove, that Christ’s sheep know and hear his voice: And
who denies this? John 12: 46, 47, 48 show what benefits believers shall
receive, and what shall befall unbelievers: but touch not the point now in
hand. Acts 2: 30, 33, 34, 36, 38 prove that Christ is indeed a King, and that
all such, as would be saved, must receive him, as the exalted King. Acts 3: 22,
23, 26 prove that he is that Prophet, that was spoken of by Moses, and that he
died, rose again, and sent forth the Gospel, to the end, that poor sinners
might be turned from their iniquities: But there is nothing here to prove, that
faith, in its special acting, in order to justification, receives
404 (414)
and lays hold on Christ, as well as a Prophet, as on
Christ, as a Priest. Acts 5: 31 says that Christ is
exalted to be a Prince and a Savior, for to give repentance to Israel and
remission of sins: but what is this to the question now in hand? John 13: 35 and
15: 8 and 8: 31 show the genius, disposition, and kindly work of his disciples,
to wit, to love one another, to bear fruit, and to continue in his word; all
which we willingly grant. Luke 14: 26, 27, 33 evinces
that right coming to Christ is inconsistent with a predominant love to any
terrene thing, how near and dear soever: but touches not the question now in
hand. These are all the passages, he adduces there, and none of them come near
the question.