The Doctrine of Justification, Treatise · Chapter 22
CHAPTER XXII.
NOw followeth that we ſpeake of the materiall cauſe. and in this pointe, out of the former thinges, it may be eaſilie gathered, that there be foure different opinions.
The firſt is, that the workes of the Law done by man, are the matter of our righteouſnes.
The ſecond is, that the onelyonly act of mans heart in beleeving, is the matter of it.
The third is, that partly faith, and partly Chriſtes obedience, is the matter of our righteouſnes.
The fourth and laſt is, that onelyonly Chriſt, in his obedience, is the whole matter of our righteouſnes.
The vanitie of the firſt 3. opinions will more fully appeare, when we ſpeake of the formal cauſe of iuſtification, & when we ſhall treat of Iuſtificatiō it ſelfe: as likewiſe when we ſhall cleere the truth of the fourth opinion: therefore we wil ſpeak the more ſhortlie of them now.
Againſt all three, this ground generally ſerveth, to witt, that no man is iuſtified before God, by any worke inherent in himſelfe, or done by him ſelfe, whether it be of nature or of grace, or whether it be a worke of the Lawe, or of the Goſpell. The reaſon is: If man be iuſtified in any ſorte by workes, Iuſtification can not be by grace, according as ſayeth the Apoſtle, Rom. 11. 6. If it be of grace, it is no more of workes, els were grace no more grace: and if it be of workes▪ it is no more grace, els were worke no more worke. Thus none of theſe three formoſt opinions can ſtande: excepte we will deſtroy the grace of God, and aboliſh it altogether frō the worke of Iuſtification: for grace and workes, (even though they bee of grace) can never ſtande together in the worke of our Iuſtification. Which alſo manifeſteth, the groſſe impietie of all theſe three opinions, in placing faith either in whole, or in parte, in our righteouſnes, as it is our owne worke: ſeeing by no worke of his owne, can man poſſibly be iuſtified. For otherwiſe it cannot be, but Chriſt muſt have died in vaine.
Secondly, our righteouſnes conſiſteth not in Gods acceptation of any thing that proceeds from vsus to Godward: but in Gods imputation of that that comes from him to vſward by his gift. as is cleere, Rom. 5. 15. 16. 17. where our righteouſnes is ſtill called the gift of God: & we are ſaide to receyve righteouſnes as a gift. Whereby it is moſt evident that no worke of the Law, nor faith, as it is the worke of our heart, can poſſibly be our righteouſnes. For our act of beleeving, is an action paſſing from vsus to Godward: and being attributed (as it is by them) to mans free will, is no leſſe the worke of man, then any other worke of the Law what ſoever. But our righteouſnes is called in the Scriptures, the righteouſnes of GOD, and not of man: becauſe it goeth not from vsus towardes him, but it commeth from him to vsus.
Thirdly, it is manifeſt by the Scriptures, that no man is iuſt in him ſelfe, but in another. For among men there is none righteous, no not one, Pſal. 14. But if that whereby hee is iuſtified, & which is the matter of his righteouſnes bee in him ſelfe, he muſt not onelyonly bee iuſt, but iuſt in him ſelfe: which both doe playnely contradict the trueth of God: which plainlie denies, that there is any man righteous, and that any man is made righteous in him ſelfe: but whom ſoever God iuſtifieth, he iuſtifieth them in Chriſt, and maketh them the righteouſnes of God in him, 2. Corinth. 5. 21.
Fourthly, the nature of Iuſtification conſiſting in the remiſſion of ſinne: it can not poſſibly ſtande, in that, that is the direct contrarie. But all theſe three opinions maketh it ſtande in the contrarie, that is in Gods acceptation of obedience. For whether the Lorde iuſtifie vsus, for doeing the workes of the Lawe, or for fulfilling the condition of the Goſpell, required by God of vsus vntounto Iuſtification: it is alwayes for and by our obedience that he iuſtifieth vsus. ſo that Iuſtification, ſhall never conſiſt in pardoning of ſinne, and covering of iniquitie: but by the contrarie, in the acceptation of obedience. Which ſaying is ſo impious, that nothing can be deviſed more contrarie to the grace of God, and mans ſalvation.
Theſe groundes ſerve generally to ſhewe the wickednes of all theſe three opinions. Nowe we come to ſpeake ſomwhat concerning the firſt alone. againſt which theſe groundes conteyned in ſcripture, ſhall ſufficiētly ſerve: of which divers make againſt the reſt alſo.
Firſt, that which excludes not mans gloriation, can not have place in his righteouſnes: for God will have no fleſh to glory in his ſight, in any thing except in him alone: wherevppon it followeth, that no man can bee iuſtified by the workes of the Law. For as ſayeth the Apoſtle Rom. chap. 3. verſ. 27. gloriation is not excluded by the lawe of workes. For if Abraham was iuſtified by workes, hee hath wherein to glory, Rom. chap. 4. verſ. 2. and the reaſon heere of is declared in the fourth verſe, ſaying: That to him that worketh, the wages is not compted by favour, but by debt. Wherevpon it followeth, that if man bee iuſtified by workes, he hath wherein to glorie: becauſe he is not iuſtified by grace, but by deſervinge: and Gods iuſtifying of him, is not a worke of his favour, but a worke, which hee is indebted to doe. And this is the ſame very thing, which the Romish Church doeth meane by their merit ex condigno. whereby Gods free grace iniuſtification is quite overthrowen.
Secondly, man can not be iuſtified, by that, which makes the death of Chriſt of none effect: but as ſayeth the Apoſtle Gallat. chapter 2. verſe 21. If righteouſnes bee by the Lawe, then Chriſt hath died without a cauſe. Which place doeth evidently convince them all of errour, and proove them all to bee enimies to the croſſe of Chriſt, and to his death, that make righteouſnes to bee by any other thinge then by his death: for if Chriſt died without a cauſe, if righteouſnes bee by the Lawe: he muſt have much more died in vaine, if it bee by any other thing. For righteouſnes is not to be found in any other thing, but either in the Law of God, or Chriſt.
By this we may perceyve, that the opinion of thoſe men, who place our righteouſnes in faith properly taken, as it is the acte of our heart: without relation of it as an apprehending inſtrument vntounto Chriſt: is much more pernitious, then the opinion of the Papiſtes. and that by cleere evidence of both their doctrines cō pared together. For the Papiſt placeth his righteouſnes, in that which conteynes in it ſelfe perfect righteouſnes in deed: ſo that if their other ground could holde (wherein alſo the other ſorte doeth agree with them) that is, that it were in mans power to fulfill the Lawe, certaynlie they ſhould be iuſtified by the works of the Law. For the doers of the Lawe shalbe iustified, Rom. 2. 13. And if there had bene a lawe given which could have given life, ſurely righteouſnes should hauehave bene by the Lawe, ſayeth the ſame Apoſtle, Gal. 3. 21. But theſe other men, doe place their righteouſnes, in that which they them ſelves confeſſe to be imperfect, and not to contayne in it ſelfe, perfect righteouſnes. For when, faith is not relatively or inſtrumentally taken in reſpect of Chriſt apprehended by it: it can never contayne perfect righteouſnes: and ſo the Lord can never iuſtifie vsus by it: For the iudgement of God is iuſt, and according to trueth, Rom. 2. 2. and 5. verſes. and the Lord shall iudge the world in righteouſnes, Acts 17. 31. of which it followeth, that there is much more iniquitie, in theſe mens opinion, then in the Papiſtes: becauſe they wittingly lay a ground to them ſelves, touching iuſtification: wherein it is impoſſible that Gods iudgement can be according to trueth: ſeeing they make him to iuſtifie them, by that, which in their owne confeſſion, is never anſwerable to the iuſtice of God.
Thirdly, that can never iuſtifie a man, that cauſeth wrath, and makes both faith and the promiſe vaine, and of none effect. and therefore righteouſnes can never be by the Law. For as ſayeth the Apoſtle, Rom. 4. 15. The Law cauſeth wrath. And againe, Gal. 3. 10. VVhoſoever are of the workes of the Lawe, are vnderunder the curſe. and that this opinion doth make both faith and the promiſe of none effect, it is manifeſt by the Apoſtle, Rom. chap. 4. verſ. 14. ſaying. For if they which are of the Lawe be heires, faith is made voide, and the promiſe is made of none effect. And againe, Gall. chap. 3. verſ. 18. For if the inheritance be by the Law, it is no more by promiſe. By this may evidently appeare, the groſſe ignorance of the Papiſtes, who doe ioyne faith and the workes of the Law together, in the worke of our Iuſtification: which two can never more ſtande together, then grace and workes. For to be by faith, and to bee by grace, is all one thing, according to the ſaying of the Apoſtle. Rom. 4. 16. Therefore is it by faith, that it might be by grace.
Fourthly, that whereby cōmeth the knowledge of ſinne, and which maketh tranſgreſſion to abound, and which includeth all men vnderunder ſinne, and which ſtoppeth all mouth, and maketh all the world ſubiect to the iudgement of God: can never ſerve to the Iuſtification of a man. Now that all theſe are the effects of the Law, it is manifeſt by theſe Teſtimonies of Scripture. Rom. chap. 7. verſ. 7. I knew not ſinne but by the Law. And againe, Rom. 5. 20. The Lawe entered in therevpon that the tranſgreſsion might abound. And againe, Gall. 3. 22. But the Scripture hath included all vnderunder ſinne. Whereby the word Scripture, is vnderſtood the Law: as is cleer by the teſtimonie of the Apoſtle, Rom. chap. 3. verſ. 19. Where he interpretes theſe Scriptures, by the which he had convinced all, both Iewes and Grecians, to be vnderunder ſinne: ſaying, Wee knowe that whatſoever things the Law ſpeaketh, it ſayeth it to them, which are vnderunder the Law, that every mouth may be ſtopped, and all the world be made ſubiect to the iudgement of God. And that the ſtrength of this reaſon may appeare to be vncontrolable: The 20. verſe of that ſame 3. chap. ſheweth it to be the argument, of Gods owne ſpirit: when as the Apoſtle concludes after this manner. Therefore by the workes of the Law, shall no flesh be iuſtified before him: for by the Law commeth the knowledge of ſinne.
Laſtly, this opinion fighteth directly, not only againſt the teſtimonie of God himſelfe, but alſo againſt the teſtimonie of the knowledge and cōſcience of the chiefeſt ſaints of God. Touching Gods teſtimonie, it is cleere throughout all the Scriptures: where he convinceth all men of ſinne: ſaying, There is none righteous no not one, &c. Rom. 3. And the Apoſtle in the ſame chapter witneſſes: that by the workes of the Lawe, shall no flesh bee iuſtified before him. And expreſly in the 4. chap. he ſayeth, that to him that worketh not, but beleeveth in him that iustifieth the vngodly, his faith is imputed vntounto righteouſnes. And David placeth the righteouſnes of man in Gods imputing of righteouſnes, without workes. Rom. 4. 6. And the Apoſtle Paul expreſly concludeth. Gal. 5. 4. That they whoſoever are iuſtified by the Lawe, are abolished from Chriſt, and are fallen from grace.
Now touching the knowledge and conſcience, of the chiefe Saints of God: we have cleer teſtimonies from them. Eſa. 64. 6. Wee have all bene as an vncleane thing, and all our righteouſnes is as filthie clouts, &c. The like confeſſion and plaine acknowledgment wee have in Daniel, chap. 9. in the prayer that he makes vntounto God. But moſt clearly in the Apoſtles ſpeach, touching himſelfe, and Peter, and remanent Apoſtles, and all the faithfull amongſt the Iewes, Gall. 2. 15. 16. where he ſayeth, VVee, who are by nature Iewes, and not ſinners of the Gentils, knowing that a man is not iuſtified by the works of the Law, but only by the faith of Ieſus Chriſt: even we have beleeved in Ieſus Christ, that wee might bee iuſtified by the faith of Chriſt, and not by the workes of the Lawe: For by the workes of the Lawe, noe flesh shall bee iustified.
Therefore the ſame Apoſtle Paul, albeit hee was vnrebukeable, touching the righteouſnes which is in the Lawe: yet notwithſtanding, he accompted that righteouſnes, to bee but loſſe vntounto him, and did caſt it from him as filtie dounge, that he might gaine Chriſt, and bee found in him: That is, (as himſelfe interpreteth) that he might be found, not having his owne righteouſnes, which is of the Law: but that which is through the faith of Chriſt: that is the righteouſnes which is of God through faith. Phil. chap. 3.
Now to conclude this point, wee will ſhew, not only the vanitie, but the impoſſibilitie of this opinion, by this one ground, which is cleere in Scripture.
Firſt, it is evident that the next and immediate end, of our iuſtification is our peace and recōciliation with God. For being iuſtified, we have peace toward God, ſaith the Apoſtle, Rom. 5. 1 And therefore peace is ſaid to bee made by the bloud of Chriſt. Colloſ. 1. 20. And the manner how God reconcileth, is ſaide to bee by iuſtifying, 2 Cor. 5. 19. For God was in Christ, reconciling the world to himſelfe, by not imputing to them their ſinnes: which is all one, as to ſay, that God was in Chriſt reconciling the world to himſelfe, by iuſtifying them.
Secondly, it is evident, that there is no reconciliation betwixt God and vsus, without a Mediator. Therefore the Law was not given, but by the hand of a Mediator. Gall. 3. 19. Neither is the covenant of the Goſpell confirmed, without a Mediator.
And all confirmation of whatſoever covenant is by bloud: becauſe without ſhedding of bloud, there is no purgation, nor iuſtification from ſinne: and that by him who is Mediator. For then is the covenant of Peace, betwixt God and man confirmed, when he, who is the Mediator of the covenant, hath by the ſprinckling of bloud, purged away all filthines, and obtayned full remiſſion: as is cleere by the 9. to the Hebr. And therefore ſayeth the Apoſtle in the ſame chapter verſe 18. That even the firſt covenant, was not ordayned without bloud. And Moyſes the Mediator of that covenant, when with that bloud, he had ſprinckled all the people: he ſaid, this is the bloud of the Teſtament, which God hath appointed vntounto you. Exo. 24. 8. Heb. 9. 20.
Nowe it is playne, that Ieſus Chriſt, in his bloud, is our peace and reconciliation with God: For no bloud, ſave his bloud alone, can purge vsus from our iniquities, and iuſtifie vsus. And there is no Mediator betwixt God and vsus, ſave hee alone. For as ſayeth the Apoſtle, 1 Timoth. chap. 1. verſ. 5. There is but one Mediator betwixt God and Man, even Ieſus Chriſt the Man. Whereby it is playne, that none can make a firme and ſtable covenant of peace, betwixt God and vsus, but hee alone: neither can he make this covenant ſure, by any other meane, except his death and blood ſhedd: becauſe no other thing in heaven or earth, can purge vsus, and obtaine remiſſion of ſinnes and iuſtifie vsus. Therefore is it ſaid, 1 Pet. chap. 3. verſ. 18. That Chriſt once ſuffered for ſinnes the iuſt for the vniuſt, that he might bring vsus to God. VponUpon which reſpect it is that by him we are ſaid to have acceſſe to the Father. Epheſ. 2. 18. and 3. 12.
Now vponupon all theſe grounds, we have to gather, of what covenant Chriſt is Mediator: that is, whether of the covenant of workes, or of the covenant of grace, or (which is all one thing) whether of the covenant of the Law, or of the Goſpell. For God hath never made any other covenant of Peace with man, then theſe two. So that in one of theſe two muſt conſiſt, both our Iuſtification and Peace with God: and of which ſoever of theſe covenants, hee is Mediator, and which of them ſoever hee hath confirmed by his death, in that only muſt conſiſt our righteouſnes and peace.
But it is manifeſt by the Scriptures, that he is not Mediator of the old, but of the new Teſtam. as is cleere by the Apoſtle, Heb. 9. 15. where he ſayeth, For this cauſe is hee alſo the Mediator of the newe Testament. And againe, Heb. 12. 24. and vntounto Ieſus the Mediator of the new Teſtament. And this is confirmed by the ſame Apoſtle, Heb. 7. from the nature of his Prieſt-hood. For as the Apoſtle there witneſſeth in the 12. verſe, where the Prieſt-hood is changed, of neceſsitie, the Law alſo muſt be changed. Therefore it muſt follow, that Chriſt, beeing a Prieſt, not after the order of Aaron (vnderunder the which the Law was given) but after the order of Melchiſedech: that he cannot poſſiblie bee the Mediator of the old Teſtament, that is of the covenant of the Law: and therefore in that ſame chap. ver. 22. it is ſaid, that Ieſus is the Mediator of a better Teſtament then the Law.
Herevpon followeth this concluſion: that it is not only a vaine opinion, but alſo an impoſſible, that any fleſh can ever be iuſtified by the workes of the Lawe. For no covenant whereof Chriſt is not the Mediator, and which hee hath never confirmed by his death, can ever poſſibly ſerve to our Iuſtification: but of the covenant of workes or of the law, Ieſus is no wiſe Mediator, neither hath hee died and ſhed his bloud to confirme it. Therefore by the covenant of workes no fleſh ſhall ever bee iuſtified and have acceſſe vntounto God.