2Chapter Eleven

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CHAP. XI.

Touching Justification and Salvation through Faith in Christ.

What the Scripture saith, touching Justification and Salvation, we own; viz. That the Called of God are Justifyed; and that This Justification is freely by his Grace, through the Redemption1, that is in Jesus Christ, by Faith in his Blood, for the Remission of Sins that are past2; and that, Salvation is brought through the Grace of God, that hath appeared unto all Men3.

Object. This Sense of your’s cannot be denyed, because your Language agrees with the Holy Scriptures: But the Question is, whether your Meaning thereby is, that you {Second Part 62} own a Justification of Persons, or a State of Salvation attainable through the Blood of Christ; not only without an Infusion of Righteousness, but also by a Pardon of Sins, and accepting of Persons, as perfectly Righteous, at the Tribunal of God; not for any works wrought in them, or done by them; but for Christ’s sake: not by imputing the act of Faith, or any pretended Light or Principle within them, or any of their Evangelical Obedience to him, as their Righteousness before God; but by Accepting and imputing the Obedience and Satisfaction of Christ for them, and to them? And, whether or no, you do not account, that Justification and Sanctification are all one, and the same thing, because Sanctification is inseparably joyned with Justification, (1 Cor. 6.. 11?) which if you should, we cannot but take you therein to Err; because in Justification God imputeth the Righteousness of Christ to us, Rom. 4. 6, 8. But in Sanctification the Spirit of god infuseth Grace into us, and enableth to the Exercise thereof, Ezekiel. 36. 27.

Answ. The Objection seems to be raised by such as have put their Meanings on the Scriptures of Truth; when in truth they cannot say, That by the Revelation of the Spirit of God they have been led thereto: And therefore, such Meanings may well be taken to be no other than meer Private Interpretations, and not that which is signifyed by the Holy Ghost. However, that our Sense, relating to the Material Parts of the Objection, may be known, we thus say:

First, That Justification unto Life Eternal, (or a State of Salvation) is not attainable, but through Faith in the Blood of Christ, or the Leadings of God’s Grace, that hath appeared unto all Men; and nothing, which we of our selves are capable to perform, can in any wise be so {Second Part 63} Meritorious, as thereby to render us worthy of the Justification, which all the Saints in Light are attained unto, as absolutely necessary to the being made a Partaker of the great Salvation of God. By these words, Nothing which we of our selves are capable to perform, our Meaning is not only, an Exclusion of all legal Performances, which the Apostles, in their Epistles, plentifully hinted at; but also, of all other Outward Dutyes and Performances, of what Nature and Kind soever, that our Outward Man is of ability (without Assistance of the Spirit of God) to act, and bring forth.

And if any from these words in the Objection (viz. Wrought in them, Act of Faith, Evangelical Obedience, &c.) shall conclude, that the very Works and Actions, which by the Spirit of God we are enabled to bring forth, are of no Advantage towards Eternal Salvation, but that it’s through Faith alone attainable: We then thus Answer, That the word Faith in the Scripture, may be taken in an two-fold sense; the one is a Faith that is not (without a further growth) accompanyed with the Salvation of God; and therefore cannot be the Faith intended in the Objection: The other is Faith in the Blood of Christ, for the Remission of Sins; and this Faith is unto Salvation; and so must be that intended in the Objection.

But then this inconsistency with Truth plainly appears in the Objection, viz. A reliance on Faith, excluding Works wrought by the Spirit. The inconsistency lies here: Wheresoever a lively Faith unto Salvation is manifested it is accompanyed with Fruits of the Spirit, and Evangelical Obedience, which are as inseparable each from the other, as Sanctification and Justification in the Objection are confest to be. We shall now prove to evince against all Opposers, the truth of what we have Asserted.

{Second Part 64} First, That there is a Faith which, without a further growth, is not accompanyed with the Salvation of God, is evident from the words of Paul, Rom. 13. 11. For now is our Salvation nearer than when we believed: Which clearly shews, that the Scripture informs us, of a Belief or Faith attained by such as were not arrived unto (nor yet Witnesses of) the Salvation of God: they were only come nearer unto it, then when they first believed, but not come at it.

And no doubt, but this Belief, or Faith, spoken of by the Apostle, was a Faith on Christ; that is to say, That He was the Son of God, &c. For so to believe, was the Work encouraged in the beginning, according as appears by the words of Christ unto the multitude, John 6. 29. This is the Work of God that ye believe on him whom he hath sent. And this was said by Christ in Answer to this Question, proposed to him by the Multitude, What shall we do, that we might work the Works of God? Besides, we find the Apostle rejoicing, That Christ was Preached4, though by some ‘twas of Envy and Strife, and in Pretence: And no doubt his End was, that the Sons of Men might come to believe, That Christ was the Son of God, and That the Messiah that was waited for, was come: Of whom there was an Expectation, That he should tell us all things.5 And so, when the Sons of Men, whether Jews or Gentiles, were come so far, as to believe, That Christ was that Messiah, that was to come: there was Ground of Hope, that they might in due time come to Witness the Obedience of Faith unto Righteousness.

The Author to the Hebrews tells us, That Jesus is the Author and Finisher of our Faith6. No doubt this was not a Work done in a Moment, or Twinkling of an Eye: for though he is the Author and Object of every true Christians Faith; yet we learn from the Holy Scriptures, {Second Part 65} that such as believed, That Jesus was the Lord, stood in need of many Exhortations7, Reproofs, and Instructions; and that God made use of Instruments to build them up in the most Holy Faith: And all this may be attributed unto Christ, the Author thereof: And to what End? but that as they had believed on him, to be the Son of God, so they might come to grow from Strength to Strength, from Grace to Grace, until they might be living Witnesses, not only that he was the Author, and Object of their Faith; but also the Finisher thereof unto Eternal Salvation.

Secondly, As before is signified, there is a Faith in the Blood of Christ for the Remission of Sins; and this Faith is unto Salvation; and wheresoever ‘tis manifested, 'tis accompanied with Fruits of the Spirit, and Evangelical Obedience, which are as inseparable each from others, as Sanctification and Justification in the Objection are confest to be.

The Author to the Hebrews tells us, That Christ, the Son of God, became the Author of Eternal Salvation, unto all them that Obey him8. This shews, that Obedience unto Christ (which undoubted is not other but Obedience of Faith) was a Qualification accompanying such as were made Partakers of the Salvation of God. Who then dare say, Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto?

Besides, we find that the same Author writes on this wise, But Beloved we are perswaded better things of you, and things that accompany Salvation, though we thus speak; for god is not Unrighteous, to forget your Work, and Labour of Love, which ye have shewed toward his Name, in that ye have Ministered to the Saints, and do Minister9. This doth not only shew, that Good Works accompany Salvation, but that there is a Recompence for the same, implyed in {Second Part 66} these words, For God is not Unrighteousness, to forget your work and Labor. Who then dare say, That ‘tis no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God, in things accompanying Salvation? Especially since we find the Apostle Paul, not only to Exhort us, To work out our Salvation with Fear and Trembling; but expressly signifying, That godly Sorrow worketh Repentance to Salvation, not to be Repented of10.

Moreover, ‘tis observable, that though the Author to the Hebrews tells us, That without Faith 'tis impossible to please God; For (saith he) he that cometh to God, must believe that he is11; yet he doth not rest here, as if the Faith were sufficient, but proceeding in the very same Verse saith, That he is a Rewarder of them that diligently seek him. By which it appears, that there is something, as an Act of Faith to be brought forth through Man, besides resting in a bare Faith, that God is, and that for such Act there is a Reward; which, if duly weighed, together with these Scripture - citations [Mat. 5. 12, 6.1. 10. 41, 42. 16. 17. Luke 23. 4. 1 Cor. 3. 14. 6. 17. Col. 2. 18. Heb. 10. 35. John 2. 8.] Nothing can then be more plain, than that, those through whom Works, (which are the Fruit of the Spirit of God, or Acts springing through Obedience of Faith) are brought forth, shall receive a Reward for such Works.

And as to these words in the Objection, Not by Infusion of Righteousness, but by Imputing the Obedience of Christ, which we take to be grounded on the Apostles words, viz. As by one man’s Disobedience, man were made Sinners; so by the Obedience of One, shall many be made Righteous. And 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 Sin, that we might be made Righteousness of God in Him. We thus Answer:

[Second Part 67} That these words of the Apostle, viz. By the Obedience of one shall many be made Righteous, do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God, whilst Sin is reigning in their Mortal Bodies; the words will bear no such Consequence. And forasmuch as such, who are ready to Object as aforesaid, have highly commended the Practice of comparing Scripture with Scripture, that so the Truth may the more clearly shine forth in its Beauty, we shall manifest thereby, that no such Meaning was the Meaning of the Spirit: For in the 21th. Verse of the same Chapter ‘tis thus said, That as Sins hath reigned unto Death, even so might Grace reign through Righteousness unto Eternal Life, by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those, that through a breach of the Righteous Law of God, became subject to Condemnation: But when Grace came to Reign, through Righteousness unto Eternal Life, then the Vertue of the Blood of Christ was witnessed, and The Mystery of Faith revealed, that was held in a pure Conscience12; which doubtless was not then a Defiled Conscience: And therefore we may properly term the Blood of Christ (in which by Faith Salvation is known) the Mystery through which man arrives unto Godliness; notwithstanding the Mystery of Iniquity hath wrought in some, to pretend Salvation thereby, whilst (being in a State of Degeneration) their Consciences are poluted, and Sin reigning in their Mortal Bodies. That the old man with his Deeds was put off, and the New man (which as the Apostle saith, After God is created in Righteousness, and True Holiness13) was put on.

Again, ‘tis observable, that the words, Not imputed their Trespasses unto them, do only argue, that their Trepasses were forgiven, as necessary to a state of Reconciliation with {Second Part 68} their Maker; but doth not at all hold forth, that they could be in such a state, whilst either their former Sins were not Forgiven, or whilst they were actually committing Sins and Trespasses anew, after they had been, through the Mercies of God, made Partaker of such Forgiveness.

And as to these words of the Apostle, That we might be made the Righteousness of God in him; we also say, it will not from thence follow, that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him: For the State spoken of, is a State in Christ. Now the Testimony of the Apostle in the very same Chapter, Verse the 17th. is on the wise, If any man be in Christ, he is a new creature, old things are past away, all things are become new. And though this New State, was a State wherein Man was Freely Justificed by Grace, and was Redeemed from under the Law, which consisted in Carnal Ordinances, that made not the Comers thereunto Perfect, as pertaining unto the Conscience though the bringing in of a better Hope did14; yet notwithstanding, we do not find any ground to believe, that the Liberty and Freedom, man was thereby brought into, was such a State, wherein he was not to be subject to a Law: For the free Justification of Christ, was to extend unto these, who believed in him15. And in that State the Works of the Law were excluded; so that there was no room for any to boast therein. But then the Manner of that Exclusion (so that no man should boast) was by the Law of Faith. Now where a Law is, it must necessarily follow, that Obedience is due: and whensoever that Debt ceaseth, the Law then becometh void.

But who so Impious, to declare a Principle of Unrighteousness, as hath a tendency to make this Law of Faith void? Charity obligeth us to suppose, that no Christian-professor, {Second Part 69} would wittingly thus do: But yet we cannot but say, that so great Darkness hath seemed to over-shadow some, as that under the Notion of Christ’s Righteousness imputed to Sinners, tis to be feared, that many have indulged such a Liberty, as little to regard the Counsel of the Apostle, when he said, Work out your Salvation with Fear and Trembling; as if Salvation were to be obtained by an Historical Faith, excluding all sorts of Works as unnecessary thereto, and that a little Religion in the Head, might stead a man more, than a great deal in the Heart; for where an Application of Christ’s Righteousness is made by any person whatsoever, in order to the Healing of that Wound, which (through the Temptations of the grand Enemy of the Soul) man hath recieved (if there be not according to the counsel of the Apostle Paul, A Sorrow unto repentance never to be repented of16) there ‘tis undoubtedly falsely applied: the aforesaid Sorrow cannot rightly attend the Creature, in his lost estate and condition; but, First, Through a sense of the prevalence of Satan by his Temptation: Secondly  Through bearing the Righteous Condemnation of the Lord, upon the Trangressing nature, that so through Judgement the Mercy of the Lord may be Witnessed; and then, when the Creature come to be made Partaker of the mercy of the Lord, through a sense of his Failing, a real Sorrow for the same, and bearing in Patience the Righteous Condemnation of God, than the Burthen of Sin may be removed, and the Creature witness a State of Restoration.

These things lead us to consider, How it comes to pass, that people professing Christianity, and owning the Scriptures of Truth (and agreeing in Principles, termed Fundamental, whilst they keep to the Language thereof) should thus Disagree?

To this we say, That to the enlightened Eye ‘tis plain, especially in the Matters whereof we are now treating: {Second Part 70} and that it may be so to others, we desire, that the following Notations may be considered.

First, The Apostle Peter tells us, That no Prophecy of the Scripture is of any private Interpretation17; that is, it ought not to be interpreted, but by the Holy Ghost, through whose Motion it was given forth; and yet so great is the Curiosity of Men, that they will be concerning themselves, to put Meanings on the Scriptures of Truth, though the words themselves will not warrant the same, nor the Interpreters in truth Affirm, That such their Meanings are through the Revelation of the Spirit.

Secondly, There is a Proneness in Man, to avoid the Cross of Christ, and instead of Entering in at a narrow Gate, to make their Passage into the Kingdom of Heaven, as broad as their sensual Wisdom will admit.

Thirdly, Though the Language of the Apostle Paul and the Apostle James be in substance one, yet the Manner of the Expressing themselves seems Contradictory to such, whom the Lord Hath not endued with the Knowledge of the Mysteries of his Kingdom; and such a spirit of discerning, as to see the Occasions on which they Writ.

The occasion of these differing Apprehensions being thus Discovered, ‘tis now needful to sum up the whole matter, and from thence to take occasion to remove (so far as in us lies) the Misunderstanding of the Words of the aforesaid Apostles; and in order thereto we thus say, This Discourse, touching Justification, and Salvation, may be Reduced to this. First, That some professing Christianity, are at least doubtful, that others under the like Profession pretend to a State of Justification, and Salvation, through the Imputation of Christ’s Righteousness, whil'st they are continuing in their Sins; and not only so, but that No works wrought in as (though by the Spirit of Christ it self) are of any Advantage to the Arriving unto the State of Justification and Salvation. {Second Part 71} Secondly, That others under the same Profession of Christianity are Jealous, That the Principles which some hold forth, have a tendency to Introduce a Righteousness of our own, as Meritorious to Eternal Salvation; which occasions us to Refer the Reader to a part of an Objection, raised in the Third Chapter of this Treatise, pages 15. and 16. and to the Answer thereto, pages 16, 17, 18, 19, 20. for that we account it, a very proper Conclusion to this Chapter, in Order to the further clearing of the Truth, and dividing the Word aright, though written on another Occasion.

That part of the Objection aforesaid signified of, to be proper on this Occasion, is as followeth.

“Though the Apostle Testifes, That the Blood of Christ Cleanseth from all Sin, yet this hath been Interpreted to be only from the Guilt, and not from the Act of all Sin, so as to cease there-from, whilst on the side of the Grave; which doubtless was the Reason, wherefore we find these Testimonies Recorded in the Holy Scriptures, By Grace ye are saved, through Faith, and that not of your selves, it is the Gift of God; not of Works, lest any Man should boast18; (thereby Implying, as if Salvation through Faith might be Obtained, though Good Works were wanting: And so consequently Sin committed instead thereof, since ‘ tis irrational to conclude, that whil'st Man is in the Body, he can cease from working both Good and Evil) In many things we offend all. If we say, we have no Sin, we deceive our selves, and the Truth is not in us19.”

To conclude this Chapter, as we had already referred the Reader to view over the Answer (contained in pages 16, 17, 18 19, 20.) to the above-cited Part of an Objection, so we now intreat him so to do; and it is may be instrumental to open the Understandings of any, so as rightly to distinguish Truth from Errour, we then shall therein have our End.

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  1. Rom. 8. 30.↩

  2. Rom 3. 24, 25.↩

  3. Tit. 2. 11.↩

  4. Phil. 1. 15, 16, 17, 18.↩

  5. John 4.25.↩

  6. Heb. 12. 2.↩

  7. Rom. 13. 13, 14. Heb. 10. 23, 24↩

  8. Heb. 5. 9.↩

  9. Heb. 6. 9,10↩

  10. 2 Cor. 7-10.↩

  11. Heb. 11. 6. ↩

  12. 1 Tim. 3. 9.↩

  13. Eph. 4. 24.↩

  14. Heb. 7. 19↩

  15. Rom. 3. 26. Rom. 3.27↩

  16. 2 Cor. 7. 10.↩

  17. 2 Pet 1. 20, 21.↩

  18. Eph. 2. 8. 9.↩

  19. James 3. 2. John 1. 8. ↩

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