The doctrine of Eternal Justification
has been lately objected to by Mr. Bragge, in some sermons of his own on that
subject, published with some other sermons preached at Limestreet, by several
ministers; wherein they propose, according to the general title to state and
defend the great doctrines of the gospel, and to answer such objections as are
usually advanced against them.
As I have reason to believe
Justification from Eternity to be a scriptural doctrine. I think my self under obligation
to appear in its defence; and therefore have determined to communicate my
thoughts on that subject in this public manner. . . .
First, I am to enquire what it is to
be justified by faith. Very great controversies have been moved concerning
this. Some affirm, that we are so, in a proper sense; or that faith is the
matter and cause of our Justification, as the Arminians and Socinians. This others
justly deny; and assert, that Christ’s righteousness alone is the matter and cause
of our Justification. I shall here endeavour to prove, that Justification by
faith has no causality in this affair; it is not the impulsive, material, nor instrumental
cause thereof.
1. Faith is not the impulsive or
moving cause of Justification. It is an act of pure and free grace, without any
motive in the creature. Therefore the Apostle saith, “being justified freely by
his grace, through the redemption which is in Jesus Christ.” But this benefit
would not be of grace, but of works, was our faith the impulsive cause of it;
because faith is a work or acts of ours, as we learn from the words of Christ:
This is the work of God, that ye believe on him whom he hath sent. Salvation is
not of works, in any branch of it; “for by grace are we saved, through faith;
not of our selves, it is the gift of God: not of works, lest any man should
boast.” From whence it is evident that Justification, which is a considerable
part of salvation, cannot be by works. . . . No other cause can be assigned why
winners are justified in the sight of God, than his free favour and sovereign
pleasure, as the effect of which he determined to justify them in the righteousness
of his Son.
2. Neither is faith the matter of our
Justification; which appears by these arguments.
(1.) Because that righteousness, by
which we are justified before God, is not our own. . . . It is manifest, that
the Apostle excluded every thing from the business of his Justification which
might be accounted his own; and, consequently, faith it self, which though it
is a fruit of special grace, may properly be reckoned our own, . . .
Faith is an act and work of ours, and
therefore cannot be the matter of our Justification. . . .
5. We are justified by the obedience
and sufferings of Christ, and consequently not by faith. . . .
Faith is not so much as causa sine
qua non in this affair, as appears by the eternal Justification of the
elect. It has not the least concern herein, if Justification is properly taken.
Secondly, I now proceed to mention those
arguments, by which the truth of eternal Justification is confirmed. And,
1. Justification is an immanent, and
consequently, an eternal act. This argument must be allowed conclusive, unless
it can be proved that Justification is a transient act.
2. The elect were by God considered
and viewed in Christ from everlasting; . . .
3. The elect were blest with all
spiritual blessings in Christ before the foundation of the world; and therefore
with Justification, for that is a spiritual blessing. . . .
4. When Christ, as a surety, engaged
for the elect, they were justified. . . .
Therefore why may it not be concluded
that the elect were justified from everlasting, since God had the atonement of
Christ then in his eye?
Justification is God’s act, not ours.
He only justifies the ungodly by imputing Christ’s righteousness to them.
Therefore Justification by faith is not to be understood properly, i.e. the
being of Justification is not designed; for that has no dependance on faith but
the knowledge o this benefit is intended when it is said we are justified by
faith. . . .
Object. 2. “If the elect are justified
without faith, they may be saved without faith.”
I answer: It is very bad logic to
argue from a part to the whole; that which is true of the whole, is a part, but
not on the contrary; that which is true of a part, may not be so of the whole.
Again: It may justly be said, that in some sense the elect are saved before they
believe, and consequently without faith, as appears by these words: “who hath
saved us, and called us with an holy calling not according to our works, but
according to his own purpose and grace, given us in Christ before the world
began.” . . .
Thus I have considered all the
objections which I have met with, that seem to have a weight in them against
the doctrine of eternal Justification; and have, as I hope, fully answered
them. (John Brine, A Defense of the Doctrine of Eternal Justification [London:
n.p., 1732], in H. Leon McBeth, A Sourcebook for Baptist Heritage [Nashville,
Tenn.: Broadman Press, 1990], 116-17)
