The Doctrine of Justification, Treatise · Chapter 23
CHAPTER XXIII.
NOW for the ſecond and third opinion, the diſcuſſing of them is coincident with the points following, and eſpecially in the next point: which concerneth the 4. opinion: that is, that only Chriſt is the matter of our righteouſnes. Whereof now we are to ſpeake, which beeing ſufficiently cleered, is enough to overthrow all other opinions whatſoever.
Now to make it manifeſt, that in Chriſt alone is the matter of our righteouſnes, wee are: firſt, to divide this point in two: and ſecondly to ſet downe the confirmations of both.
The two partes wherein this point is to be divided, be theſe: Firſt, that nothing in heaven or in earth, in man or without man, is the matter of mans righteouſnes before God, except only Chriſt.
The ſecond is, touching that, wherein in particular Chriſt is our righteouſnes.
Now for the confirmation of the firſt point, we have theſe ſix grounds ſhortly to be conſidered.
Firſt, nothing can be our righteouſnes, but that only which is made by God righteouſnes vntounto vsus. For he is only righteous, and the only Author of all righteouſnes. For as there is no man righteous, ſo there is no man that can make any thing, to be righteouſnes, either to himſelfe or to others. And therefore wee are to conſider what it is, that God the Creator and ordayner of all the righteouſnes of men, hath ordayned and made righteouſnes to vsus. Nowe in all the trueth of God, nothing is ever ſaid to bee made of God vntounto vsus righteouſnes, except Ieſus Chriſt alone: Neither is there any thing whatſoever, that is called our righteouſnes, whereby wee are iuſtified by God, except Chriſt alone, and his obedience. Wherevpon it muſt follow, that he only muſt be the matter of our righteouſnes. Therefore is it ſaid by the Apoſtle, 1 Cor. 1. 30. that hee is made of God vntounto vsus, Wiſdome, Righteouſnes, Sanctification and Redemption. And in the Prophete Ierem. 23 6. This name is given him of God, as the name by the which the children of God, ſhall call him: while it is ſaid, And this is the name whereby they ſhall call him: The Lord our righteouſnes. And againe, chapter 33. verſ. 16. And hee that shall call her, is the Lord ou… righteouſnes.
Secondly, that only muſt be our righteouſnes, which only is all in all things, and only filleth all, in all things. For he that is vntounto vsus, all, in all things, muſt needes be our only righteouſnes: and hee that filleth vsus all, in all things, muſt needes fill vsus likewiſe in righteouſnes. Now Chriſt only in the Scriptures of God, hath both theſe attributed vntounto him. The firſt is ſhewen cleerly. Colloſ. 3. 11. And the ſecond is cleerly ſhewen, Eph. 1. 23. Therefore is it, that the Apoſtle Peter, Act. chap. 4. verſ. 12. ſayeth: That there is not ſalvation in any other. For among men, there is given none other name vnderunder heaven, whereby we muſt be ſaved. And for this ſame cauſe doth the Apoſtle ſay, That we are made the righteouſnes of God in him. 2 Corinth. chap. 5. verſ. 21. As likewiſe, that in him wee are made perfect or complete. Col. chap. 2. verſ. 10. Therefore alſo doeth the Apoſtle bleſſe God the Father, for bleſſing vsus with all ſpirituall bleſſinges in Chriſt, Epheſ. chap. 1. verſ. 3. And if with all bleſſinges, then alſo vndoubtedly, with righteous in him: except wee will denie righteouſnes to bee one of the ſpirituall bleſſinges of God. Therefore the Scripture, admitteth nothing to bee ioyned with him: neyther hath the Father ordayned any thing, to have parte or place with him, in the matter of our righteouſnes. For it hath pleaſed the Father, that in him all fulnes ſhould dwell: and that out of his fulnes wee ſhould receyve, what ſoever grace wee receyve from God. And this is a parte of that preheminence which Chriſt hath in all thinges: ſo that whoſoever placeth the matter of his righteouſnes in any thinge but Chriſt, denieth flatly, that hee hath preheminence in all things.
Thirdlie, nothing can bee the matter of our righteouſnes. which is not the matter of our redemption. For as ſayeth the Apoſtle Rom. chapt. 3. verſ. 24. VVee are iuſtified freely by his grace, through the redemption that is in Chriſt IESVS: Therefore is it that in the Scriptures, Redemption is ſo often interpreted, to bee remiſſion of ſinnes: which is in effect righteouſnes, as Epheſ. chapt. 1. verſ. 7. and Coloſ. chapt. 1. verſ. 14. Thereby ſhewing vsus, that our righteouſnes, conſiſteth of that ſame, whereof conſiſteth our Redemption. And it is cleere and manifeſt throughout all the holy Scriptures, that we have Redemption in Chriſt alone. Therefore in the ſame places, cited before, the Redemption whereby wee are iuſtified, is ſaide to be in Chriſt IESVS: and wee are ſaide to have Redemption in him. Wherevppon it muſt needes followe, that ſeeing our Redemption is in him alone, our righteouſnes muſt alſo bee in him alone. For although in the holy Scriptures it bee ſaide, that wee are iuſtified by faith, yet it is never ſaide, that we are redeemed by faith: or that our Redemption is in faith. Whereby it is moſt evident, that when the ſpirit of God ſayeth, that wee are iuſtified by faith, or that God doeth iuſtifie vsus through faith, or that hee imputes faith vntounto righteouſnes: that theſe ſpeeches, are never to bee vnderſtood of faith, materially: as though faith properly taken were the matter of our righteouſnes before God: except wee will ſay likewiſe, that faith is the matter of our redemption: which no man is ſo ignorant, as once to imagine. For nothing can bee the matter of our redemption, and ſo conſequently of our righteouſnes, which is not made of God ſinne for vsus, and a propitiation for ſinne.
For it is ſaide expreſly, that God made our Saviour Chriſt ſinne for vsus, that wee might bee made the righteouſnes of God in him. 2 Corinth. chapter 5. verſe 21. and Chriſt is ſaid to have redeemed vsus from the curſe of the Lawe, by beeing made a curſe and malediction for vsus. Gallath. chapter 3. verſe 13. All to ſhewe vsus that nothing can bee the matter of our Righteouſnes, and of our Redemption, which is not made both ſinne and the curſe due to ſinners for vsus.
Which two thinges were lively and openly ſhadowed in the Lawe.
The firſt Levit. chapt. 16. by the live Goat: where it is ſaide, And Aaron shall put both his handes vponupon the head of the live-Goat, and confeſſe over him all the iniquities of the Children of Iſrael, and all their treſpaſſes in all their ſinnes, putting them vponupon the head of the Goat, and shall ſend him away by the hand of a man appointed into the wildernes: ſo the Goat shall beare vponupon him all their iniquities. And this the Prophet Eſay expreſſeth plainly, when he ſayeth that the Lord laid vponupon Chriſt the iniquities of vsus all: and that he bare the ſinne of many. chap. 53. As alſo Peter, when he ſayeth, that Chriſt himſelfe bare our iniquities in his owne body vponupon the tree. 1 Pet. 2. 24. The ſecond was ſhadowed vntounto vsus, in the ordinance of God concerning all offerings for ſinne. In which, when the treſpaſſer had laid his hande vponupon their head, the Prieſt was commanded to kill them before the Lord, and to burne them with fire. Levit. 4. Which alſo the Prophet Eſay expreſſeth, when he ſayeth: that hee was wounded for our tranſgreſsions: he was broken for our iniquities: the chaſtiſement of our peace was vponupon him. chap. 53. As alſo Pet. when he ſayeth, that hee ſuffered for ſinnes, the iust for the vniuſt. Now there is no man ſo fooliſh, as to thinke that theſe things can bee attributed vntounto faith: or yet to the workes of the Law: or to any thing whatſoever except vntounto Ieſus Chriſt alone. Therefore nothinge, ſave he alone, can poſſibly be the matter of our righteouſnes: ſeeing, nothing, except he alone, was ever made of God for vsus, either ſinne, or a propitiation for ſinne, by death.
Fourthly, nothing that is not the matter of our peace and reconciliation with God, can poſſibly be the matter of our righteouſnes. For nothing can procure peace vntounto vsus, but that only which iuſtifieth vsus, and covereth our iniquities. For there is no peace for the wicked ſayth the Lord: and it is our iniquities that ſeperates vsus from God. Eſay 57. 21. and 59. 2. Therefore the Apoſtle ſayeth, Rom. 5. 1. that beeing iustified, we have peace toward God. For the cleanging of vsus from ſinne, (which is the cauſe of hatred) makes vsus to be reconciled vntounto God. Now the Lord Ieſus only, in the Scriptures, is called our peace: and in him only, God reconciled the worlde vntounto himſelfe: and that by iuſtifying vsus, and this peace & reconciliation, is ſaid to be made, by the bloud of his croſſe: becauſe therein only, we have remiſſion of ſinnes: and therein onelyonly is Chriſt ordayned a propitiation for ſinne. Wherevpon it followeth, that ſeeing nothing is our peace but Chriſt onelyonly: nothing can be our righteouſnes but he only. For nothing but righteouſnes, makes peace betwixt God and man.
Fiftlie, righteouſnes and life, are ordayned to be brought into the world: as ſinne and death were brought into the worlde: therefore is it that Adam (in reſpect of the effectes that come from him to all men) is ſaide to be the Type of Chriſt in the effectes that flow from him to his members. For it is ſaide, that as by one man, ſinne entred into the world: ſo by one man, righteouſnes ſhalbe brought into the worlde. And as in Adam all die, ſo in Chriſt ſhall all be made alive. According to which ground it is alſo ſaide, That as we have borne the Image of the earthlie, ſo ſhall wee beare the Image of the heavenly. Wherevpon it followeth, that nothing in the world, except Chriſt, can be the matter of our Righteouſnes: as none in the worlde, ſave onelyonly Adam, is the Authour of ſinne in vsus, otherwiſe the trueth in Chriſt touching righteouſnes, ſhould never anſwer to the Type in Adam, concerning ſinne. Therefore as ſinne commeth from Adam alone vntounto vsus all, as he in whom wee have all ſinned: ſo from Ieſus Chriſt alone, commeth righteouſnes to all, that are in him: as he, in whom they have all ſatisfied the iuſtice of God. In which compariſon, (if we had eyes to marke it) faith never hath the place of our righteouſnes, but anſweres in our participation of righteouſnes in Chriſt, to that, which is the ground of our being partakers in the ſinne of Adam. For as wee were one with Adam, and in reſpect of origine and nature were in him, and ſo by being in him and one with him, did all in him and with him, tranſgreſſe the commandement of God: even ſo, in reſpect of faith, whereby onelyonly we are vnited vntounto Chriſt▪ and ſpiritually made one with him, and ingrafted in him: wee all in him, and with him, did ſatisfie the iuſtice of God, in his death, and ſuffering. Thus, our vnion with Chriſt, and meanes thereof, is alwayes to be diſtinguiſhed, from our communion with him, in the participation of his righteouſnes, as the fruit thereof. Like as our being in Adam, and one with him, is to be diſtinguiſhed, from the fruit thereof: which is, communiō with him, in the participation of his tranſgreſſion. For clearing of this pointe, we have to marke carefully, the wordes of the ſpirit of God vntounto Daniel, chap. 9. verſ, 24. In the which, an appeinted tyme is ſet downe, for the finiſhing of wickednes, the ſealing vp of ſinnes, the reconciling of iniquitie, and bringing in of everlaſting righteouſnes in the worlde. Thereby ſhewing vsus, that it is impoſſible, that faith can bee the materiall righteouſnes of GOD, whereby we are iuſtified. For then, this everlaſting righteouſnes, ſhould have beene in the worlde, before Chriſt came into the worlde: and ſo ſhould not have beene brought in by him. For faith was in the worlde, from the dayes of Adam. Therefore ſayeth the ſpirit of GOD, that by it, our Flders obtayned good report: and yet in that ſame place, the ſpirit witneſſeth that they receyved not the promiſe, diſtinguiſhing betwixt faith, and Chriſt apprehended by faith, as the matter of the promiſe, and ſo conſequently, of righteouſnes. The one whereof, that is faith, they had receyved: the other, that is the promiſe, they had not receyved: becauſe Chriſt (in whom their bleſſednes was promiſed) was not exhibited in their dayes.
For, albeit by faith, they apprehended Chriſt crucified, to come, and the righteouſnes, which hee was to bring vntounto the worlde at his comming: yet notwithſtanding, that righteouſnes, in the ſubſtance and matter of it, was never brought into the worlde, vntounto the tyme, that Chriſt IESVS was brought into the worlde. Therefore doeth the Lord vſe this phraſe of ſpeech: My ſalvation is at hande to come, and my righteouſnes to bee revealed, Eſay chapter 56. verſ 1. According vntounto which likewiſe, the Apoſtle Paul ſpeaketh, That GOD had purpoſed in the diſpenſation of the fulnes of tyme, to gather together all thinges in Chriſt, Eph. ch. 1. ve. 10. Which the ſame Apoſtle declareth more cleerlie, Gallath. chap. 4. verſ. 4. 5. ſaying: But when the fulne: of tyme was come, God ſent foorth his Sonne, made of a VVoman, and made vnderunder the Lawe, that hee might redeeme them which were vnderunder the Lawe, &c. So that the verie deſigning of a preciſe tyme, for the bringing in of our righteouſnes into the worlde, declareth manifeſtly, that that righteouſnes, is to bee materially diſtinguiſhed from faith, which was in the worlde in all ages, before ever it was manifeſted. For faith could bee in the worlde, and apprehende righteouſnes, which was to bee brought into the worlde, long before it came: as well as nowe, long after that righteouſnes is performed, it can lay holde vppon it vntounto iuſtification.
For, the faith of Gods Children, before the day of Chriſt, and the faith of Gods Children, nowe after the day of Chriſt: did ever, and yet doeth apprehende no righteouſnes, but that, which in that day was brought into the worlde. For it is as eaſie to faith, to apprehende righteouſnes to come, as it is to faith, to apprehende, by gone righteouſnes. Like as our faith, yet apprehendeth many thinges to come. as ſpecially our glorification, which is yet a thing no wiſe manifeſted: neither ſhall be manifeſted, vntill Chriſt appeare agayne in his ſecond comming in glorie. This ſame grounde ſerveth to prove, that the Lawe and workes thereof, was never the matter of our righteouſnes: ſeeing the Lawe was given longe before Chriſts comming into the world.
Laſtly, that which doeth not make manifeſt, God to be iuſt, and the Iuſtifier: can never poſſibly bee that righteouſnes, whereby we are iuſtified. This ground is cleere by the Apoſtles wordes, Rom. chap. 3. where hee declareth the ende wherefore God doeth manifeſt his righteouſnes, and to that ende ſetteth foorth Chriſt to bee a Propitiation by faith in his bloud: which is, that he may be iuſt, and the iuſtifier of him that is of the faith of IESVS. For the rightouſnes of GOD, whereby hee iuſtifieth vsus, beeing manifeſted, muſt of neceſſitie, not onelyonly declare GOD to bee mercifull, but alſo iuſt. And therefore it is nor ſufficient and enough, that grace doe ſhine in our iuſtification, in reſpect of Gods grace and merciemercy towardes vsus: but moreover, it is neceſſarie, that iuſtice doe ſhine in our iuſtification in reſpect of GOD him ſelfe: ſo that albeit wee receyve remiſſion of ſinnes, without any merit, or reaſon in our ſelves, but of Gods free grace toward vsus in Chriſt: yet notwithſtanding God in doeing ſo, muſt ſtill be iuſt. For as ſayth Abraham, Gen. 18. Shall not the Iudge of the worlde doe right? Now this iuſtice of God in iuſtifying, is perceyved by the fight of the righteouſnes of God, whereby he iuſtifies. as is plaine by that ſpeech of the Apoſtle in Rom. chap. 3. For to this ende doeth God ſhow his righteouſnes, that he may be iuſt. Now it is certayne, that if God ſhould iuſtifie vsus, eyther by the workes of the Lawe, or by faith, as it is a worke or habit in vsus: GOD could never bee ſeene to be iuſt, in iuſtifying of vsus, becauſe there is no fleſh that abides in every jot that is written in the Lawe of God. Neyther is there any that doeth it. And concerning faith, the very Saints them ſelves in the ſcriptures have acknowledged their faith to be imperfect. And they who now place faith for the matter of our righteouſnes, doeth acknowledge that it is not anſwearable to the iuſtice of God: becauſe it is not full and perfect righteouſnes. but Ieſus Chriſt whom God hath made righteouſnes vntounto vsus, in his death, being manifeſted vntounto vsus, in his ſatisfaction, doeth let vsus ſee a full and perfect righteouſnes, anſwerable to the iuſtice of God in all things: ſo that God is not vniuſt, in iuſtifying thereby. ſeeing in that iuſtification, hee iuſtifieth vsus, by that which in it ſelfe is a righteouſnes, as full and perfect, as his iuſtice doeth require, and the conſcience of this, hath forced ſome of theſe men, who holde our righteouſnes to conſiſt in faith: to confeſſe, that the obedience of Chriſt muſt be imputed vntounto vsus, as well as our owne faith. ſo making a double action of God, in iuſtifying. one gracious, in reſpect of faith: another iuſt, in reſpect of Chriſtes obedience.
VponUpon this ground it followeth neceſſarily, that nothing can be our righteouſnes, except Chriſt alone. ſeeing the Lord cannot be ſeene to be iuſt, in inſtifying vsus, by any thing, except by him alone.