Under the New Testament there was a necessity of a more full and clear declaration of the doctrine of it; for it is among the first and most principal parts of that heavenly mystery of truth which was to be brought to light by the gospel. And, besides, there was from the first a strong and dangerous opposition made unto it; for this matter of justification, the doctrine of it, and what necessarily belongs thereunto, was that whereon the Jewish church broke off from God, refused Christ and the gospel, perishing in their sins ; as is expressly declared,''Rom. ix. 31, x. 3, 4. And, in like manner, a dislike of it, an opposition unto it, ever was, and ever will be, a principle and cause of the apostasy of any professing church from Christ and the gospel that falls under the power and deceit of them ; as it fell out after- ward in the churches of the Galatians. But in this state the doctrine of justification was fully declared, stated, and vindicated, by the apostle Paul, in a peculiar manner. And he doth it especially by affirming and proving that we have the righteousness whereby and
IMPUTATION, AND THE NATURE OF IT. 163
wherewith we are justified by imputation; or, that our justification consists in the non-imputation of sin, and the imputation of righte- ousness.
But yet, although ihid first-recorded instance of justification, — and which was so recorded that it might be an example, and represent the justification of all that should be justified unto the end of the world, — is expressed by im,putation and righteousness imputed, and the doctrine of it, in that great case wherein the eternal welfare of the church of the Jews, or their ruin, was concerned, is so expressed by the apostle; yet is it so fallen out in our days, that nothing in re- ligion is more maligned, more reproached, more despised, than the im- putation of righteousness unto us, or an imputed righteousness. " A putative righteousness, the shadow of a dream, a fancy, a mummery, an imagination," say some among us. An opinion, " foeda, execranda, pernitiosa, detestanda," saith Socinus. And opposition ariseth unto it every day from great variety of pi'inciples; for those by whom it is opposed and rejected can by no means agree what to set up in the place of it.
However, the weight and importance of this doctrine is on all hands acknowledged, whether it be true or false. It is not a dis- pute about notions, terms, and speculations, wherein Christian prac- tice is little or not at all concerned (of which nature many are need- lessly contended about) ; but such as hath an immediate influence into our whole present duty, with our eternal 'welfare or ruin. Those by whom this imputation of righteousness is rejected, do affirm that the faith and doctrine of it do overthrow the necessity of gospel obedience, of personal righteousness and good works, bringing in an- tinomianism and libertinism in life. Hereon it must, of necessity, be destructive of salvation in those who believe it, and conform their practice thereunto. And those, on the other hand, by whom it is believed, seeing they judge it impossible that any man should be justified before God any other way but by the imputation of the righteousness of Christ, do, accordingly, judge that without it none can be saved. Hence a learned man of late concludes his discourse concerning it, " Hactenus de imputatione justitias Christi ; sine qua nemo unquam aut salvatus est, aut salvari queat," Justificat. Paulin. cap. viii. ; — " Thus far of the imputation of the righteousness of Christ ; without which no man was ever saved, nor can any so be." They do not think nor judge that all those are excluded from salvation who cannot apprehend, or do deny, the doctrine of the imputation of the righteousness of Christ, as by them declared ; but they judge that they are so unto whom that righteousness is not really imputed: nor can they do otherwise, whilst they make it the foundation of all their own acceptation with God and eternal salvation. These things greatly dif-
164 ON JUSTIFICATION.
fer. To believe the doctrine of it, or not to believe it, as thus or thus explained, is one thing ; and to enjoy the thing, or not enjoy it, is an- other. I no way doubt but that many men do receive more gi'ace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness which, in opinion, they deny to be imputed: for the faith of it is included in that general assent which they give unto the truth of the gospel, and such an adherence unto Christ may ensue thereon, as that their mistake of the way whereby they are saved by him shall not defraud them of a real in- terest therein. And for my part, I must say, that notwithstanding all the disputes that I see and read about justification (some whereof are full of offence and scandal), I do not believe but that the authors of them (if they be not Socinians throughout, denying the whole merit and satisfaction ol Christ) do really trust unto the mediation of Christ for the pardon of their sins and acceptance with God, and not unto their own works or obedience ; nor will I believe the contrary, until they expressly declare it. Of the objection, on the other hand, concerning the danger of the doctrine of the imputation of the righte- ousness of Christ, in reference unto the necessity of holiness and works of righteousness, we must treat afterward.