The Doctrine of Justification, Treatise · Chapter 20
CHAPTER XX.
HITHERTO have we ſpoken, of thoſe groundes, whereby both the nature and order of Gods ſaving benefites, are moſt cleerly knowen. So that by theſe things, which are alreadie ſet downe, a modeſt minde, onelyonly ſearching truth, and abhorring contention, may ſufficiently knowe, what Iuſtification before God, is. yet notwithſtanding, for the further contentement of thoſe of weaker iudgement, we will ſpeake ſomething more particularly of the benefite is ſelfe.
For the clearer vnderſtanding whereof, and diſcovering of the trueth, which now almoſt lyeth hid, by the manifold opinions of men: it were needfull, that we ſhould ſpeake of divers things: as namely, of God him ſelfe, what place he hath in that worke. 2. of his grace. 3. of Chriſt and his obedience. 4. of faith. 5. of man him ſelfe, and of his workes. and laſtly of the Lawe and of the Goſpell. For all theſe points are called in cōtroverſie: and mens iudgements is divers concerning every one of them, in the worke of Iuſtification: but to eſchew longſomnes, wee will reduce all, that we are to ſpeake, into theſe few grounds.
The firſt, ſhalbe touching the ſpecial divers and ſeverall iudgements of men, concerning Iuſtification.
The ſecond, ſhalbe touching the diſcuſſing of theſe pointes controverted, which are of greateſt moment.
The third, ſhalbe concerning the worke it ſelfe of Iuſtification: according as it is ſet downe in the truth of God.
And intreating of theſe three, we ſhall touch by the way, everie one of theſe points mentioned. in doing whereof, if we ſhall inſiſt ſomewhat more largely, then ſhall ſeeme expedient to riper iudgements, yet we hope that heerein we ſhall eaſily be pardoned: ſeeing we take this paynes, not for the inſtruction of thoſe, that are of greater iudgement then our ſelfe, but for the helpe and cōfort of the ſimpleſt ſorte. Who in this mayne point of ſalvation, may (through the diverſitie of opinions) be brought in danger of deſtruction. For ſeeing there is no hope of life to anie, but ſuch as are iuſtified by the righteouſnes of God which is by the faith of Chriſt: it muſt followe, that this Iuſtice being taken away, and any other whatſoever put in the place thereof, all ground and certeyntie of ſalvation, muſt needes bee alſo taken away.
To come then to the firſt point. there be foure principall different opinions: beſide the opinion of Oſiander: which beeing odious to all, we need not to ſpeake of.
The firſt is of thoſe, who devide the worke of Iuſtification betwixt God and man: Chriſts merit and mans merit: faith and works: grace & debt: the Law & the Goſpell: but in divers reſpects and conſiderations. For in reſpect of that, which they call the firſt righteouſnes (which they eſteeme nothing but a preparation of a man, to iuſtifie himſelf, by a formall righteouſnes infounded in vsus by grace). they give place to God, as the author & worker: and to his grace, as the cauſe moving him: and vntounto Chriſts ſufferings, as the cauſe meriting that grace: & vntounto faith as the benefit in founded into vsus by grace: and vntounto the Goſpell, as the inſtrument whereby this benefit is wrought in vsus. Yet with God & his grace, they ioyne man in this worke: aſcribing vntounto him, freedome of will, ſo that God by his grace & man in his will concurre in the worke. God by his grace, helping mans will to beleeve. But in reſpect of that, which they call the ſecond righteouſnes, wherein they place the merit of eternall life, they ſeclude God from beeing the Iuſtifier: and aſcribe iuſtification to man him ſelfe. they ſeclude grace and eſtabliſh workes of free will, they ſeclude Chriſt, and the merit of his obedience, and place them ſelves and the merit of their owne workes. they ſeclude beleeving, and eſtabliſh working: and for the Goſpell, place the Law.
The ſecond opinion is of thoſe, who in iuſtification, make God to be the Iuſtifier, and that of his grace, and that by faith, but as our worke, of our free will: yet not of the Law, but of the Goſpel. ſecluding Chriſt and his obedience wholy from our righteouſnes: as likewiſe the Law and the workes thereof. So they give to God the worke of Iuſtifying: but the matter of their righteouſnes, they wholy aſcribe to their owne worke and act in beleeving. and place grace in nothing, but in Gods gracious accepting of mans imperfect faith, in place of the perfect righteouſnes of the Law. and attribute vntounto the merit of Chriſtes obedience, this gracious acceptation of our faith: as though hee had dyed and ſuffered not for our Iuſtification, but to merit and obtayne at Gods hande, that our owne worke of beleeving, ſhould bee graciouſly accepted as perfect righteouſnes, albeit in it ſelfe imperfect. and where they may ſeeme to agree with the papiſt in aſſcribing righteouſnes to their owne working, they thinke that they doe ſufficientlie purge them ſelves from that blott by this ſubtill evaſion: that they doe not attribute their righteouſnes, to a worke of the Lawe, but to a worke of the Goſpell.
The third opinion, is of thoſe; who attribute the worke of Iuſtification vntounto God, but place their righteouſnes, partlie in their faith, as their owne worke, and partly in the obedience of Chriſt. and make two actions of God, in Iuſtifying. In the one whereof, they give place vntounto grace: in the other not. The firſt action is the imputation of our imperfect faith, for righteouſnes. and that by grace. The ſecond action is the imputatiō of Chriſts perfect obedience, for the ſupplying of that, which is wanting in our imperfect faith, for righteouſnes, and that by Iuſtice.
All theſe three opinions, doe attribute Mans righteouſnes, either wholy or in parte to his owne working, The firſt and laſt doe ioyne grace & merit together in Iuſtification. Which things are moſt contrarie to the truth of God: whether the workes bee of nature or of grace: of the Law, or of the Goſpell.
The fourth and laſt opinion, is of thoſe, who attribute the worke of Iuſtification to God alone: and placeth our righteouſnes onelyonly in Chriſtes obedience: and doe acknowledge ſaith to be nothing but the applying and apprehending inſtrument of Chriſtes obedience: and the Goſpell, to bee the inſtrument of faith: and all to be of grace. becauſe God, giveth Chriſt, to bee righteouſnes vntounto vsus, by grace: and imputes his obedience vntounto vsus, by grace: and by grace, giveth vsus faith, and vntounto faith the Goſpell. ſo that they attribute the whole prayſe of the Iuſtification vntounto God: and place the whole matter of righteouſnes, in the obedience of Chriſt: ſecluding all workes of men, eyther of the Lawe or of the Goſpell: and acknowledge the grace of God to be the onelyonly cauſe, moving God to iuſtifie vsus, by Chriſtes obedience: as likewiſe of the giving of vsus faith, to apprehend it, and this opinion only agreeth with the trueth.