The Doctrine of Justification, Treatise · Chapter 26
CHAPTER XXVI.
HAving thus ſpoken of the materiall cauſe of our righteouſnes. it followeth now that we ſpeake of the formall cauſe. In the which three thinges are ſpecially to be marked, for clearing vntounto vsus, how and in what manner wee are made the righteouſnes of God, by the death and bloud of Ieſus Chriſt our Lord.
The firſt is, Gods giving vntounto vsus.
The ſecond is, Gods imputation of that which is given vsus.
The third is, the cauſe moving him both to give and impute. For God iuſtifieth vsus by gift, by imputation, and by grace, Neither can the true forme of our iuſtification bee knowne of vsus a right, except we acknowledge all theſe three in it. For mā hath no ſaving grace, which he hath not receyved of God. according to the ſaying of the Apoſtle, 1. Cor. chap. 4. ver. 7. For who hath ſeperate thee, or what haſt thou that thou haſt not receyved: and if thou haſt receyved it, why glorieſt thou, as if thou hadſt not receyved it. And to the ſame purpoſe ſaith I am. 1. chap. 17. All good giving, and every perfect gifte is from above. Therefore alſo our righteouſnes ſpeciallie is called a gift, and a gift by grace, Rom. chapt. 5. ver. 15. 16. 17. as alſo Rom. chap. 6. verſ▪ 23. but the gift of God is eternall life. Where the word gift (if that place be rightly vnderſtood) doth ſignifie righteouſnes given vsus of God.
Secondly, howſoever many confounde, imputation and giving, as one thinge: (as in ſome ſenſe they may both bee taken for one) yet it is expedient for our ſounder knowledge, that wee diſtinguiſh them. For howſoever nothing is imputed, which is not given: yet many things are given, which are never ſaide to be imputed. Yea moreover: in which imputation hath no place. Beſide, the imputation of a thing (if we ſhall rightly conſider it) doth alwayes preſuppone the thing imputed to be in our poſſeſſion, either by nature, working, or gift. as by Gods grace wee ſhall heare hereafter.
And therefore, in the forme of our iuſtification, Gods giving of a thing vntounto vsus, is to be diſtinguiſhed from his imputing of it. Specially if we marke one thing: which is, flat contrarie ſayings, and yet of equall force, vſed by the ſpirit of God, in the deſcription of iuſtification. For ſometimes it is defined by imputation of righteouſnes, and ſometimes by not imputation of ſinne.
Thirdly, in the manner and forme of our iuſtification: grace is ſpecially to be conſidered: becauſe both the givinge, and imputation of the thing given, is of meere grace. Therefore are wee ſaide to bee iuſtified freely by grace. ſo that the perfect forme of our iuſtification, conſiſteth in this: that is, in Gods gracious givinge, and gracious imputinge of thinge given, vntounto vsus: to bee our righteouſnes. So that whoſoever make our iuſtification, to conſiſt, without giving of righteouſnes. or without imputing the thinge given, or eſteeme eyther the matter of our righteouſnes, which is given vsus, to be given otherwiſe then by grace: or to be imputed as righteouſnes vntounto vsus, otherwiſe then by grace, doe deſtroy the true forme of the iuſtification of a ſinner before God.
And becauſe this is a pointe of ſpeciall moment: and bringeth great light, in the matter of iuſtification: wee will ſpeake ſeverally of theſe three pointes.
And firſt, touching the action of Gods giving.
Secondly, of the action of Gods imputation.
Thirdly, of his grace, as the only cauſe of both.
Touching the firſt: there be two thinges which are given vsus of God vntounto iuſtification. The I. is faith. The II. is Chriſt. & both theſe giftes of God, are neceſſarie vntounto iuſtification. as we ſhall ſee by Gods grace hereafter, when we ſpeake of iuſtificatiō it ſelf. Therfore in this place wee will onelyonly ſpeake of faith, as it is the gift of God. in which we have theſe pointes to be marked.
Firſt, what kinde of gift it is.
Secondly, to whom it is given.
Thirdly, what faith it ſelfe is.
And fourthly, to what ende and vſe it is given.
Firſt then. that it is a gift, and the gift of God, it is cleere in the Scriptures. according as wee have ſhowen before, of all the ſaving graces of God. and therefore it is called by the Apoſtle, Heb. chap. 7. verſ. 4. a heavenly gift. and in Ephe. chap. 2. ver. 8. it is expreſly called the gifte of God. And the ſame Apoſtle, Phil. chap. 1. ver. 29. teacheth vsus, that to beleeve in Chriſt, is a gift given vsus. Therefore 1. Cor. chap. 12. It is uombred amongſt the giftes of God, by his ſpirit.
So that in this there is no great contradiction, but the ſpeciall queſtion is what kinde of gift it is. that is, whether it bee a naturall or a ſupernaturall gift. Depending either vponupon the naturall power which God hath created in man. or vponupon the ſupernaturall power of God.
For clearing hereof. We are to conſider that, which in the ſcriptures is ſpoken concerning faith.
Firſt, touthing the ground and cauſe of our beleeving.
Secondly, touching the propertie, that is attributed vntounto faith, and which ſtill is in him, that beleeveth.
And thirdly, touching certaine effectes attributed vntounto faith. Beſides theſe things which heereafter will ſhewe them ſelves, when we treate both to whom faith is given, and what faith it ſelfe is, and what is the vſe and end of it.
Concerning the ground and cauſe of our beleeving: if wee carefully marke the ſcriptures of God, it is placed eſpecially in three thinges.
The firſt is, the will of God, and his eternall Decree, according to his will. as is cleere, by Math. chapt. 11. verſ. 26. where Chriſt attributed vntounto the good will and pleaſure of the Father, that ſome did beleeve, and ſome did not. And Acts chap. 13. ver. 48. where it is expreſlie ſaid: That as many as were ordayned vntounto eternall life, beeleved. And this teacheth vsus two things: Firſt, that faith is no worke depending vponupon the will of man, nor any power in nature. Secondly, that it is of the nomber of thoſe bleſſings, not which God did communicate in the firſt creation, but of thoſe which were hid vp in the myſterie of Gods, will, touchinge the diſpenſation of life, in, and through Chriſt.
The ſecond thinge, wherein the ground and cauſe of beleeving, is placed in Gods free gift, accordinge to the ſayinge of Chriſt him ſelfe, Ioh. chap. 6. verſ. 37. and 65. Which gift of God, is there alſo declared to be two folde. The firſt, the giving of our perſons vntounto Chriſt, according to theſe wordes: All that the Father giveth me, shall come to mee. The ſecond is, the giving vntounto vsus grace to beleeve. According to that other ſaying: No man can come vntounto mee, except it be given him of my Father. For as ſaieth the Apoſtle, Rom. chap. 11. verſ. 32. God hath shut vp all men vnderunder vnbeleefe, that he might shewe merciemercy on all. And againe, Gallat. chap. 3. verſ. 22. The Scripture hath concluded all vnderunder ſinne, that the promiſe by the faith of Ieſus Chriſt, might be given to them that beleeve. And this ground is verified by the ſaying of Ioh. chap. 12. ver. 39. 40. where he giveth a reaſon, why the Iewes for all his miracles, not only beleeved not, but alſo why they could not beleeve in Chriſt. ſaying: Therefore could they not beleeve, becauſe that Eſay ſaieth, Hee hath blinded their eyes, &c.
The third thing wherein the ground and cauſe of our beleeving is placed, is our ſpirituall birth. Therefore ſaith Iohn 1. Ep. chap. 5. 1. VVhoſoever beleeveth that Ieſus is the Chriſt, is borne of God. Therefore the ſame Iohn deſcribing, who they are that doe beleeve in the Goſpell, Chap. 1. verſ. 13. ſayeth: which ar borne, not of bloud, nor of the will of flesh, nor of the will of man, but of God. By al theſe three groundes, it is evident, that faith is no naturall, but a ſupernaturall gift. and therefore the praiſe of our beleeving, is taken from vsus, and given wholy vntounto God. as is cleere in the wordes of Chriſt, to Peter, Math. chap. 16. ver. 17. Flesh and bloud hath not reveiled that vntounto thee, but my Father which is in heaven.
Now we come to the propertie that is attributed to faith, and which through faith is in every one that beleeveth. and this propertie is the power of God, according to the ſaying of the Apoſtle, Ephe. chap. 1. ver. 19. Where the Apoſtle prayeth, that they might knowe what was, the exceeding greatnes of the power of God, in them that beleeve. and therefore is it, that faith is called, the faith of the effectuall working of God, Coll. chap. 2. ver. 12. and that for two reaſons.
Firſt, becauſe no power, nor working of any power, can ever worke faith in our hearts, except the power of God onelyonly: and therefore the Prophet Eſay doeth put beleeving, and the having of the arme of the Lord revealed, for one thinge, Chapter 53. verſe 1.
Secondly, becauſe the power and the effectuall working of faith in vsus, is nothing but the very power, and the workinge of the power, of God him ſelfe. Who, as ſaith Peter, by his power, through faith, keepeth vsus, 1. Epiſt. chap. 1. ver. 5. and for this cauſe, it is not only, that faith is compted, for the chiefe piece of the armour of God, and of the might of his power, Epheſ. chap. 6. but alſo that to have Chriſt livinge in vsus, and to live by the faith of Chriſt, are put for one thinge, Gallat. chapt. 2. ver. 20. Thereby ſhewing vsus, that the power of faith, is not any thinge but the power of GOD, and of Chriſt, dwelling by faith in vsus. and that faith is the effectuall inſtrument, whereby Chriſt is powerfull in vsus. VponUpon which grounde it is, that the effectes of Chriſt him ſelfe, are often attributed vntounto faith. as in theſe ſayinges of Chriſt: Thy Faith hath made thee whole: Thy Faith hath ſaved thee. And when we are ſaide to bee ſaved by faith, to have our heartes purged by faith: to bee iuſtified by faith, &c. A cleere example of this wee have, Acts, chap. 3. ver 16. where the Apoſtle indifferentlie attributes to the power of Chriſt, and to faith, the healing of the Creeple man. Which place is carefully to be marked, becauſe it giveth a marveillous light in the vſe of faith. For there it is ſaide: That through faith in his Name, his name had made the man ſound. Which ſaying doth ſhew vsus expreſlie, that it was not faith it ſelfe, as it was the worke of that man, but the name of Chriſt, in which his faith was, that did make him ſound. ſo that the power of faith is nothing, but the power of Chriſt, embraſed by faith. and that the worke of faith, is nothing but the worke of Chriſt, dwelling in our heartes by faith. Which doeth iuſtifie their opinion, who affirme, that to be iuſtified by faith, is alwayes to bee vnderſtood, to bee iuſtified by Chriſt. For as by faith in his Name, his Name made the man ſounde, even ſo by faith in his bloud, his bloud maketh vsus righteous. Therefore ſayeth the Apoſtle Rom. chap. 3. verſ. 25. That God hath ſet Chriſt forth a propitiation by faith in his bloud. Where reconciling by faith, in his bloud, is to be vnderſtoode, in the ſame ſenſe, that making ſoūd by faith in his name is to be vnderſtood. in the other place, by which it is evident, that faith is never rightly taken, in our iuſtification, when it is taken for the thing, wherein ſtandeth our righteouſnes, and not for the inſtrument, apprehending that thing, which is our righteouſnes. Thus the power of God, working faith, and the power of God, accompanying faith, doeth evidently ſhewe, faith to bee a ſupernaturall gift, being wrought by a ſupernaturall power, and poſſeſſing vsus with a ſupernaturall power of God him ſelfe.
This is cleerily verified, by the third pointe, touching theſe effectes that are attributed vntounto faith, in the booke of God: when it is ſaide, to doe things that are above the ſtrength of all created nature: and when Saintes are ſaide to have done by it, ſuch thinges as are ſupernaturall. Of theſe firſt ſorte are thoſe ſayings, where in the iuſtifying of vsus, the ſaving of vsus, & miraculous healing of diſeaſes, by nature incurable, are attributed vntounto ſaith: as alſo the keeping of vsus vntounto ſalvation. Of the other ſorte, are thoſe ſayinges wherein we are ſaide by faith to overcome the Divill, to quenche all his fierie dartes, 1. Pet. cha. 5. ver. 9. Ephe. chap. 6. verſ 16. By faith we are ſaide to overcome the world, 1. Iohn chap. 51 ver. 4. 5. and of theſe effectes of faith, there is a large rehearſall made, Hebr. chap. 11. by which it is evident, that faith is a ſupernaturall gift: ſeeing it produceth ſuch ſupernaturall effectes. For nature never did yeeld or produce any thinge, no not in the integritie of it, whereby wee could bee able, in reſiſting to overcome the Divell, and the world, or to performe ſuch great things, and endure ſuch heavie torments, ioyfully, as by faith wee are made able to doe, and ſuffer. And this may well be verified, by the dolefull experience, of the fall, both of men and Angells, who by all the ſtrength of nature, vncorrupted, could not preſerve them ſelves in their bleſſed eſtate, nor overcome their temptations. Which ſheweth vsus, that the power which accompanieth faith in the heart of the beleever. is more ſtronge and mightie, then any power, which God placed by creation, in any nature whatſoever. Seeing it is able to ſave a man, even now in his corrupted eſtate, and ro preſerve him, vntounto ſalvation. Whereas all the power naturall of man & Angells, could not keepe them. Now being in ſafetie from falling from their felicitie, as alſo, that thereby, a ſinnefull fraile corrupted man, is able to overcome the Devil, whom man created in the image of God, yet perfect and without ſinne, was not able to withſtande. For this cauſe it is, that the Apoſtle doth ſo extoll, and magnifie, the exceeding greatnes of Gods power, which is in them that beleeve, Ephe. chap. 1. ver. 19. By all this, it is evident, that faith is no worke of nature, or the effect of anie power in nature, but a ſupernaturall gifte, flowinge from the ſupernaturall power of GOD. By the which GOD effectually worketh in vsus, and by vsus, ſupernaturall effectes, as beeing the ſupernaturall inſtrument, whereby his power is effectuall in vsus, as it was in Chriſt, when he rayſed him from the dead, and crowned him with glorie and with honour: and this gift of God cometh vntounto vsus, in ordinarie diſpenſation, by hearing of the word, Rom. chap. 10. For there be three ordinarie meanes, by which God vſeth to beſtow faith vponupon vsus, and whereby his ſpirit is effectuall in vsus to that end.
The firſt is the Goſpell. therefore is the Goſpell called the power of God, vntounto ſalvation, Rom. chap. 1. ver. 16. as alſo, the goſpell is ſaid to be written to this end, that we might bileeve, Iohn chap. 20. ver. 31. and we are ſaide to bee called vntounto the faith by the Goſpell, 2. Theſſ. cap. 2. ver. 14. but the ſpeciall parte of the Goſpell, vntounto faith, whereby we are called, is the promiſe. For this cauſe, Abraham is ſaide not to have doubted of the promiſe: and we are ſaide to be children of the promiſe, Gal. cha. 4. ver. 28. Rom. chap. 9. ver. 8.
The ſecond ordinarie meane, is the Sacramentes, which are the ſignes and ſeales, of the righteouſnes which is by faith.
The third inſtrument and meane is the Miniſters of the Goſpell, who therefore are called, the miniſters, by whom we beleeve.