Saturday, October 21, 2023

John Brine's Defense of "Eternal Justification" in 1732

  

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)