The Doctrine of Justification by Faith Through the Imputation of the Righteousness of Christ

p. 1General Considerations previously necessary unto the Explanation of the Doctrine of Justification.

THat we may treat of the Doctrine of Justification usefully unto its proper Ends, which are the Glory of God in Christ, with the peace and furtherance of the Obedience of Believers, some things are previously to be considered, which we must have respect unto in the whole process of our Discourse. And among others that might be insisted on to the same purpose, these that ensue are not to be omitted.

1. The first Enquiry in this matter in a way of Duty, is after the proper Relief of the Conscience of a sinner, pressed and perplexed with a sense of the Guilt of sin. For Justification is the way and means whereby such a person doth obtain acceptance before God, with a Right and Title unto an heavenly Inheritance. And nothing is pleadable in this cause, but what a man would speak unto his own Conscience in that state, or unto the Conscience of another, when he is anxious under that Enquiry. Wherefore, The Person under consideration, that is, who is to be Justified, is one who in himself is 〈non-Latin alphabet〉 Rom. 4.5. Vngodly; and thereon 〈non-Latin alphabet〉; Chap. 3.19. guilty before God; that is, obnoxious, subject, liable 〈non-Latin alphabet〉, Chap. 1.32; to the righteous sentential Judgment of God; that he who committeth sin, who is in any way guilty of it, is worthy of Death. Hereupon such p. 2a person finds himself 〈non-Latin alphabet〉 Gal. 3.10; under the curse, and the wrath of God therein abiding on him, Joh. 3.18, 36. In this condition he is 〈non-Latin alphabet〉; without plea, without excuse, by any thing in and from himself, for his own relief; His mouth is stopped, Rom. 3.19. For he is in the Judgment of God declared in the Scripture 〈non-Latin alphabet〉; Gal. 3.22; every way shut up under sin and all the consequents of it. Many Evils in this condition are men subject unto, which may be reduced unto those two of our first Parents wherein they were represented. For first, they thought foolishly to hide themselves from God; and then more foolishly would have charged him as the cause of their sin. And such naturally are the thoughts of men under their convictions. But whoever is the subject of the Justification enquired after, is by various means brought into his Apprehensions, who cryed, Sirs! What must I do to be saved?

p. 22. With respect unto this state and condition of men, or men in this state and condition, the enquiry is, What that is upon the account whereof, God pardoneth all their sins, receiveth them into his favour, declareth or pronounceth them Righteous, and acquitted from all Guilt, removes the Curse, and turneth away all his wrath from them, giving them Right and Title unto a blessed Immortality or life Eternal. This is that alone wherein the Consciences of sinners in this estate are concerned. Nor do they enquire after any thing, but what they may have to oppose unto, or answer the Justice of God in the commands and curse of the Law, and what they may betake themselves unto, for the obtaining of Acceptance with him unto life and salvation.

That the Apostle doth thus and no otherwise state this whole matter, and in an Answer unto this Enquiry, declare the nature of Justification and all the causes of it, in the third and fourth Chapters of the Epistle to the Romans, and elswhere, shall be afterwards declared and proved. And we shall also p. 3manifest that the Apostle James in the second Chapter of his Epistle, doth not speak unto this Enquiry, nor give an Answer unto it; but it is of Justification in another sense, and to another purpose whereof he treateth. And whereas we cannot either safely or usefully treat of this Doctrine, but with respect unto the same Ends for which it is declared, and whereunto it is applied in the Scripture, we should not by any pretences be turned aside from attending unto this Case and its Resolution, in all our Discourses on this subject. For it is the Direction, Satisfaction and peace of the Consciences of men, and not the curiosity of Notions or subtilty of Disputations, which it is our Duty to design. And therefore I shall as much as possibly I may, avoid all those Philosophical Terms and Distinctions wherewith this Evangelical Doctrine hath been perplexed rather than illustrated. For more weight is to be put on the steady Guidance of the Mind and Conscience of one Believer really exercised about the Foundation of his peace and acceptance with God, then on the confutation of ten wrangling Disputers.

p. 33. Now the Enquiry on what account or for what Cause and Reason a man may be so acquitted or discharged of sin, and accepted with God as before declared, doth necessarily issue in this; Whether it be any thing in our selves, as our Faith, and Repentance, the Renovation of our Natures, inherent habits of Grace, and actual works of Righteousness which we have done, or may do; or whether it be the Obedience, Righteousness, Satisfaction and Merit of the Son of God our Mediator and Surety of the Covenant, imputed unto us. One of these it must be, namely, something that is our own, which, whatever may be the Influence of the Grace of God into it, or causality of it, because wrought in and by us, is inherently our own in a proper sense; or something, which being not our own, not inherent in us, not wrought by us, is yet imputed unto us, for the pardon of our sins, and the Acceptation p. 4of our Persons as righteous; or the making of us Righteous in the sight of God. Neither are these things capable of mixture or composition, Rom. 11.6. Which of these it is the Duty, Wisdome and safety of a convinced sinner to rely upon and trust unto in his Appearance before God, is the sum of our present Enquiry.