The Doctrine of Justification, Treatise · Chapter 21
CHAPTER XXI.
NOw we come to theſe things, wherein eſpecially ſtands the chiefeſt controverſies, whereby the trueth of Iuſtification is moſt darkened. which we will reduce all, to theſe foure points.
The firſt ſhalbe, touching the efficient cauſe of Iuſtification.
The ſecond ſhalbe, touching the materiall cauſe of it.
The third ſhalbe, touching the formall cauſe.
The fourth ſhalbe, touching the ſubiect, that is iuſtified.
VnderUnder theſe foure are comprehended the chiefe controverſies touching this matter. For touching the finall cauſe, there is no great diſagreement: therefore we have no need to ſpeake much of it: yet notwithſtanding becauſe it ſerves to cleare that which we have ſo much inſiſted in before, touching the order of Adoption and Iuſtification, we will ſpeake ſomething thereof, after the other foure.
Firſt then, touching the efficient cauſe of Iuſtification, the controverſie is only with the Papiſtes: for in this point, albeit they agree with vsus in parte, or rather in ſhew: yet they diſagree from vsus, in the chiefeſt ſubſtance of this queſtion. For wee ſaye, that God onelyonly doeth Iuſtifie: but they, albeit they graunt the firſt Iuſtification to God in parte, yet they aſſcribe the ſecond Iuſtification (wherein they place the merit of eternall life) wholy to man him ſelfe. Now for diſcuſſing this controverſie, wee have three thinges that may ſufficientlie cleare our iudgement therein.
The firſt is, the manner and forme of the Scripture phraſe, touching the Iuſtification of a man.
The ſecond is, the teſtimonie of the Scripture, declaring who it is, that Iuſtifies a man.
The third is, the nature of the worke it ſelfe.
Touching the firſt, the Scripture ſpeaking of Iuſtification, even whereas it is ſuppoſed to bee by the workes of the Lawe, ſpeakes paſſivelie of man, and never activelie: to ſhewe it is a worke which he him ſelfe doeth not, but which is done vntounto him by another. as for example, Rom. chapt. 3. verſ. 20. by the workes of the Lawe, shall no flesh bee iustified. And againe, Gal. chap. 2. ver. 16. Knowing that a man is not Iustified by the workes of the Law. And againe, Gall. chap. 5. verſ. 4. And yee are abolished from Chriſt, who ſoever are Iuſtified by the Lawe. As likewiſe, when Iuſtification is attributed vntounto faith, the ſame paſſive forme of ſpeach is vſed, as Rom. chapt. 3. verſ. 28. VVe conclude then, that a man is Iuſtified by faith, without the workes of the Lawe. And againe, Rom. chap. 5. ver. 1. Being then Iuſtified by faith, &c. And Tit. chap. 3. ver. 7. That beeing Iustified by his grace, &c.
Which forme of ſpeech is moſt cleerely vſed, Matt. chap. 12. v. 37. For by thy wordes, thou shalt bee iuſtified: and by thy wordes, thou shale be condemned. All theſe teſtimonies doe ſhew plainlie, that the worke of Iuſtification is not the worke of man him ſelfe, but of ſome other: And therefore Chriſt, Luke chap, 16. 15. layes this to the Phariſes charge, as a ſpeciall iniquitie, ſaying: Yee are thoſe who iuſtifie your ſelves. And that this is to bee vnderſtood, not only of a man in iudging him ſelfe, but alſo of one man in iudging an other, it is plaine by the Apoſtles doctrine, Rom. 14. 4. 10. 13. where he takes al power from all men of iudging one another, and to conclude this point, the Apoſtles teſtimonie touching him ſelfe, is ſufficient, 1. Corint. cha. 4. ver. 3. whereby he cleereth both theſe pointes, to witt, that no other man had power to iudge him: and that he had no power to iudge him ſelfe, ſaying: I paſſe little to be iudged of you, or of mans iudgement, no I iudge not my owne ſelfe. In which places, all power of iudging, as it is referred either to iuſtifying or condemning, in pardoning, or not pardoning ſinne, in the abſolving or not abſolving from ſinne, is vtterly taken from all men, whether in reſpect of them ſelves or others.
Touching the ſecond grounde, which cleereth who it is that Iuſtifies: there is nothing whereof the holy Scripture giveth more cleere teſtimonie then of this: ſtill affirming, that is is God onelyonly, who Iuſtifieth: as is manifeſt, Rom. chap. 8. ver. 33. where expreſſely it is ſayde: It is GOD that Iuſtifieth: and in that ſame Chapter 30. verſe, it is ſaide: Thoſe whom hee hath predeſtinate, thoſe hee hath called: and whom hee hath called, thoſe alſo hee hath iuſtified. which place ſheweth playnely, that it can belong to none but to God alone. ſeeing that he who iuſtifieth, muſt bee he who calleth, and hee who calleth muſt be he who predeſtinateth, which is onelyonly God. And againe, the ſame Apoſtle giveth a cleere teſtimonie heereof, Rom. chapt. 3. ver. 30. ſaying: For God is one who shall iustifie circonciſion of faith, and vncirconciſion thorough faith. The like teſtimonie is conteyned, 1. Corinth. cha. 4. verſ. 4. where the Apoſtle ſayeth: Hee that iudgeth mee is the Lorde. Therefore ſayeth the ſame Apoſtle, Rom. chap. 14. ver. 12. That every one of vsus shall give accompt of him ſelfe vntounto God.
Nowe wee come to the third ground, which conſiſteth in the nature of Iuſtification it ſelfe: which is not (as ſome interprete it to be) the making of vsus inheſively iuſt, by renovation, or change of our nature: as though the word Iustificare, that is to Iuſtifie, did ſignifie, Iuſtum facere, that is, to make juſt. By which opinion, our Iuſtificatiō, and our Sanctification, are confounded, and made one thinge. As though to Iuſtifie were the action of GOD, in regeneratinge and recreatinge vsus: whereas it is the worke of God in iudging vsus. ſo that Iuſtificar… doeth ſignifie Iuſtum pronuntiare, that is, to pronounce righteous, which is manifeſt by two reaſons.
The firſt is, becauſe in Scripture. Iuſtification is oppoſed to condemnation: as is cleere by the teſtimonie cited before, Mat. 12. 37.
The ſecond reaſon, is taken from the deſcription of Iuſtification, ſet downe in the Scriptures: where ſometymes it is defined to conſiſt, in the remiſſion of ſinnes, ſometymes in the forgiving of wickednes, in the covering of ſinne, and not imputing of iniquitie: ſometyme by the imputation of righteouſnes. Which all doe prove manifeſtly, that Iuſtification is the Action of him, who is the Iudge of mankinde, in abſolving man from ſinne and the puniſhment thereof.
Of this it followeth, that vntounto God onelyonly it belongeth to Iuſtifie. and that for two ſpeciall reaſons.
The firſt is, becauſe the Lord is the onelyonly Iudge of all, Hebr. 12. 23. And therefore Acts 17. 31. it is ſayd: He hath appointed a day in the which he will iudge the world in righteouſnes. Of which day the Apoſtle alſo ſpeaketh, Rom. 2. 5. 16. and the reaſon heereof is given by the Apoſtle, Rom. 14. 7. 8. to witt, becauſe hee is our onelyonly Lord, to whom we both live and die: and therefore according as in that ſame place the Apoſtle concludes, VVe all shall appeare before the iudgement ſeate of Chriſt, and every one of vsus shall give accompt of him ſelfe to God. Whereby it is cleere, ſeeing God is the onelyonly Iudge of the world, that to iuſtifie and to cōdemne, muſt onelyonly belonge to him.
The ſecond reaſon is: ſeeing Iuſtification conſiſtes in remiſſion of ſinnes, and not imputing of iniquitie: it followeth, that not any, except God alone, can iuſtifie: becauſe none ſave God alone, can forgive ſinne, as is cleere, Mark. 2. 7. and Luke 5. 21. therefore doeth the Lord him ſelfe ſaye, Eſa. 43. 25. I, even I am he that putteth away thy iniquities for myne owne ſake. And againe, 44. cha. verſ 22. I have put away thy tranſgreſsions like a Cloud, and thy ſinnes as a miſt. Likewiſe David doth attribute the not imputing of iniquitie to the Lord, Pſal. 31. 2. ſaying: Bleſſed is the man to whom the Lord imputeth not iniquitie. which alſo the Apoſtle cleerely ſheweth, 2. Corinth. 5. 19. ſaying, That God was in Chriſt reconciling the world to him ſelfe, not imputing to them their ſinnes.
Now, whereas it might ſeeme, that in treating of the efficient cauſe of Iuſtification, we ſhould ſpeake not onelyonly of God himſelfe, but alſo of his grace: yet becauſe the queſtion touching his grace, doeth alſo fitly belong to the formall cauſe, therefore wee referre it vntounto that place.