(3.) I know not what some men intend. On the one hand they
238 ON JUSTIFICATION.
aiSrm that our Lord Jesus Christ hath enlarged and heightened the spiritual sense of the moral law ; and not only so, but added unto it new precepts of more exact obedience than it did require ; — but on the other, they would have him to have brought down or taken off the ohligation of the law, so as that a man, according as he hath adapted it unto the use of the gospel, shall be judged of God to have fulfilled the whole obedience which it requires, who never answered any one precept of it according unto its original sense and obligation; for so it must be if this imperfect righteousness be on any account esteemed a fulfilling of the rule of our obedience, as that thereon we should be justified in the sight of God.
(4.) This opinion puts an irreconcilable difference between the law and the gospel, not to be composed by any distinctions ; for, accord- ing unto it, God declares by the gospel a man to be perfectly right- eous, justified, and blessed, upon the consideration of a righteousness that is imperfect; and in the law he pronounceth every one accursed who continueth not in all things required by it, and as they are therein required. But it is said that this righteousness is no other- wise to be considered but as the condition of the new covenant, whereon we obtain remission of sins on the sole account of the satis- faction of Christ, wherein our justification doth consist.
Ans. (1.) Some, indeed, do say so, but not all, not the most, not the Tnost learned, with whom in this controversy we have to do. And in our pleas for what we believe to be the truth, we cannot always have respect unto every private opinion whereby it is opposed. (2.) That justification consists only in the imrdon of sin is so contrary to the signification of the word, the constant use of it in the Scripture, the common notion of it amongst mankmd, the sense of men in their own consciences who find themselves under an obligation unto duty, and express testimonies of the Scripture, as that I somewhat wonder how it can be pretended. But it shall be spoken unto elsewhere. (3.) If this righteousness be the fulfilliiig of the condition of the new covenant whereon we are justified, it must be in itself such as exactly answereth some rule or law of righteousness, and so be perfect: which it doth not ; and therefore cannot bear the place of a righteousness in our justification. (4.) That this righteousness is the condition of our justification before God, or of that interest in the righteousness of Christ whereby we are justified, is not proved, nor ever will be.
I shall briefly add two or three considerations, excluding this per- sonal 7-ighteousness from its pretended interest in our justification, and close this argument: —
1. TJiat righteousness which neither ansivereth the latu of God nor the end of God in our justification hy the gospel, is not that whereon lue are justified. But such is this inherent righteousness
IMPUTATION PROVED. 239
of believers, even of the best of them. (1.) That it answereth not the law of God hath been proved from its imperfection. Nor will any- sober person pretend that it exactly and perfectly fulfils the law of our creation. And this law cannot be disannulled whilst the relation of creator and rewarder on the one hand, and of creatures capable of obedience and rewards on the other, between God and us doth con- tinue. Wherefore, that which answereth not this law will not justify us; for God will not abrogate that law, that the transgressors of it may be justified, " Do we," saith the apostle, by the doctrine of justification by faith without works, " make void the law? God for- bid: yea, we establish it," Rom. iii. 31. (2.) That we should be jus- tified with respect unto it answereth not the end of God in our jus- tification by the gospel; for this is to take away all glorying in ourselves and all occasion of it, every thing that might give counte- nance unto it, so as that the whole might be to the praise of his own grace by Christ, Rom. iii. 27; 1 Cor. i. 29-31. How it is faith alone that gives glory to God herein hath been declared in the description of its nature. But it is evident that no man hath, or can possibly have, any other, any greater occasion of boasting in himself, with re- spect unto his justification, than that he is justified on his perform- ance of that condition of it, which consists in his own personal right- eousness.
2. No man luas ev 67' justified hy it in his own conscience, much less can he be justified hy it in the sight of God; " for God is greater than our hearts and knoweth all things." There is no man so right- eous, so holy, in the whole world, nor ever was, but his own conscience would charge him in many things with his coming short of the obedience required of him, in matter or manner, in the kmd or de- grees of perfection; for there is no man that liveth and sinneth not. Absolutely, " Nemo absolvitur se judice." Let any man be put unto a trial in himself whether he can be justified in his own conscience by his own righteousness, and he will be cast in the trial at his own judgment-seat ; and he that doth not thereon conclude that there must be another righteousness whereby he must be justified, that ori- ginally and inherently is not his own, will be at a loss for peace with God. But it will be said, that " men may be justified in their con- sciences that they have performed the condition of the new covenant, which is all that is pleaded with respect unto this righteousness." And I no way doubt but that men may have a comfortable persua- sion of their own sincerity in obedience, and satisfaction in the accept- ance of it with God. But it is when they tiy it as an effect of faith, whereby they are justified, and not as the condition of then- justifica- tion. Let it be thus stated in tlieir minds, — that God requireth a personal righteousness in order unto their justification, whereon their