The truth is, so far as I can discern, the real difference that is at this day amongst us, about the doctrine of our justification before God, is the same that was between the apostle and the Jeivs, and no other. But controversies in religion make a great appearance of be- ing new, when they are only varied and made different by the new terms and expressions that are introduced into the handling of them. So hath it fallen out in the controversy about nature and grace; for as unto the true nature of it, it is the same in these days as it was between the apostle Paul and the Pharisees; between Austin and Pelagius afterward. But it hath now passed through so many forms and dresses of words, as that it can scarce be known to be what it was. Many at this day will condemn both Pelagius and the doctrine that he taught, in the words wherein he taught it, and yet embrace and approve of the things themselves which he intended. The introduc- tion of every change in philosophical learning gives an appearance of a change in the controversies which are managed thereby; but take off the covering of philosophical expressions, distinctions, metaphysi- cal notions, and futilous terms of art, which some of the ancient schoolmen and later disputants have cast upon it, and the difference about gTace and nature is amongst us all the same that it was of old, and as it is allowed by the Socinians.
Thus the apostle, treating of our justification before God, doth it in those teims which ai'e both expressive of the thing itself, and were Avell understood by them with whom he had to do; such as the Holy Spirit, in their revelation, had consecrated unto their proper use. Thus, on the one hand, he expressly excludes the law, our otun luorks,
VOL. V. 19
^90 ON JUSTIFICATION.
our own righteousness, from any interest therein; and in opposition unto, and as inconsistent with them, in tlie matter of justification, he ascribes it wholly unto the righteousness of God, righteousness im- puted unto us, the obedience of Christ, Christ made righteousness unto us, the blood of Christ as a propitiation, faith, receiving Christ, and the atonement. There is no awakened conscience, guided by the least beam of spiritual illumination, but in itself plainly understands these things, and what is intended in them. But through the admis- sion of exotic learning, with philosophical terms and notions, into the way of teaching spiritual things in religion, a new face and appear- ance is put on the whole matter; and a composition made between those things which the apostle directly oppose th as contrary and in- consistent. Hence are all our discourses about preparations, dispo- sitions, conditions, merits " de congruo et condigno,"' with such a train of distinctions, as that if some bounds be not fixed unto the inventing and coining of them (which, being a facile work, grows on us every day), we shall not ere long be able to look through them, so as to discover the things intended, or rightly to understand one an- other; for as one said of lies, so it may be said of arbitrary distinc- tions, they must be continually new thatched over, or it will rain through. But the best way is to cast off all these coverings, and we shall then quickly see that the real difference about the justification of a sinner before God is the same, and no other, as it was in the days of the apostle Paul between him and the Jews. And all those things which men are pleased now to plead for, with respect unto a causality in our justification before God, under the names of preparations, con- ditions, dispositions, merit, with respect unto a first or second justifi- cation, are as effectually excluded by the apostle as if he had expressly named them every one; for in them all there is a management, according unto our conceptions and the terms of the learning pas- sant in the present age, of the plea for our own personal righteous- ness, which the Jews maintained against the apostle. And the true understanding of what he intends by the law, the works and right- eousness thereof, would be sufficient to determine this controversy, but that men are grown very skilful in the art of endless wrangling.
CHAPTER XV.
Faith alone.
The truth which we plead hath two parts: — 1. That the 7'ight- eousness of God imputed to us, unto the justification of Ufe, is the
FAITH ALONE. 29l
righteousness of Christ, by whose obedience we are made righteous. 2. That it is faith alone which on our part is required to interest us in that righteousness, or whereby we comply vnth. God's grant and communication of it, or receive it unto our use and benefit; for al- though this faith is in itself the radical principle of all obedience, — and whatever is not so, which cannot, which doth not, on all occa- sions, evidence, prove, show, or manifest itself by works, is not of the same kind with it, — yet, as we are justified by it, its act and duty is such, or of that nature, as that no other grace, duty, or work, can be associated with it, or be of any consideration. And both these are evidently confirmed in that description which is given us in the Scrip- ture of the nature of faith and believing unto the justification of life.