The Doctrine of Justification, Treatise · Chapter 33
CHAPTER XXXIII.
IT olloweth that we now ſpeake of the obiect of iuſtification, that is, the man whom the Lord doeth iuſtifie: who is two maner of wayes to be confidered.
Firſt as he is in him ſelfe by nature.
Secondly, what he is by grace, before he be iuſtified.
As concerning him ſelfe, wee have two places of ſcriptures, which doe manifeſtly inſtruct vsus what man is in him ſelf, when God iuſtifieth him. The firſt is, Rom. 4. 5. where God is ſaid to iuſtifie the vngodly: the other, Rom. 5. 10. where God is ſaid, to have iuſtified vsus, while we were enemies. and this ſheweth the vanitie of the Papiſts, who wil have a man formalie iuſt before he be iuſtified.
Touching that which he is by grace, it is in many parts of the ſcripture evidently declared, that he muſt beleeve, before he be iuſtified, that is, muſt have faith wrought in his heart, in that ſorte that he may be iuſtified: for like as Acts 14. it is ſaide, that Paul perceyving that the creeple mā had faith to be made whole, he did heale him: even ſo the Lord firſt giveth vsus faith to bee made iuſt, and then iuſtifieth vsus. For we are to conſider, that although faith bee the inſtrument of Gods power, to make vsus able to apprehende Chriſt, and all his bleſſings in him: yet in the worke of iuſtification, it is particularly to be reſtrayned, both as it is wrought by God in our heartes, and as our heartes worketh by it: vntounto the particular benefite of righteouſnes in Chriſt: like as in all the reſt of the benefites, faith is alwayes to be particularly reſtrayned, to every one of them in the particular apprehenſion of them.
Moreover we ſee the truth of this ſame, in the order ſet downe by the Apoſtle, Rom. 8. when he ſayth, whom he hath called: them he alſo hath iuſtified. whereby it is evident, that God iuſtifieth not a man, vntill firſt he hath obtayned, that degree of grace which God beſtoweth vpō a man whē he calleth him: of which it followeth, that he muſt have Chriſt reveyled vntounto him, & he muſt likewiſe be come to Chriſt, & muſt have embraſed him by faith, and that not only as the ſonne of God (for in that point of faith conſiſteth his adoption) but alſo as the propitiation for ſinne in his bloud, which is the ground of Gods iuſtifying him. For as God firſt openeth our eyes to ſee Chriſt to bee the ſonne of God, and by making vsus to beleeve that: maketh vsus partakers of adoption: ſo ſecondly, by opening our eyes to ſee him to be ordayned by God a propitiation for ſinne in his bloud, and by making vsus to beleeve that: he layeth the foundation of our iuſtification in our heartes, which is finiſhed and accompliſhed by his gratious and free imputation. For vntounto the iuſtification of a ſinner by the obedience of Chriſt in his death, not onelyonly faith, but alſo the imputation of faith, (and that by grace) muſt preceed, before that Chriſt or his obedience can bee our righteouſnes: not that there is any defect, or inſufficiencie in Chriſtes obedience: but becauſe neither faith, hee, nor his obedience, is iuſtly ours, vntill that by the free imputation, and accompt of GOD, they be made ours.
This we are carefully to conſider, that wee doe not confound the ſufficiencie of Chriſtes obedience, & our right therevnto, as many perverſlie doe in theſe dayes: for the ſufficiencie which is in Chriſt, and his obedience vntounto righteouſnes, is reſtrayned according to Gods gratious giving, and imputinge faith, and his obedience by faith, and his imputation, gift, and grace, are reſtrayned to his calling: for the promiſe of God, is reſtrayned to his calling, as is cleere, Acts chap. 2. verſ. 29. and all vertue in Chriſt vntounto ſalvation, is likewiſe reſtrayned vntounto his calling: as is cleere, 1. Cor. chap. 1. ver. 24. and his callinge, is reſtrayned to his Decree, and his Decree, is reſtrayned to his purpoſe: of which it appeareth evidently, that all ſufficiencie of Chriſtes merit, how great and infinite ſoever, is no larger in right, and efficacie, then his calling, and ſo conſequently then his Decree, and purpoſe: For Gods promiſe, is no larger, then his calling, and his calling, no larger then his Decree, and his Decree no larger then his purpoſe.
Heerevpon it followeth, that Gods purpoſe is no larger, then his applying by …uſtifying, and glorifying: ſeeing his iuſtification is as large, as his calling, and his calling as large, as his Decree, and his Decree as large, as his purpoſe.
This is yet more evident by his promiſe, which wee have ſhewen to bee of no larger extent, then his calling: of which it muſt followe, that his purpoſe can bee of no larger extent then his applying: becauſe his calling, and applying muſt bee of equall extent, and his purpoſe of equall extent with his calling.
Of all theſe thinges, it is manifeſt, that the ſubiect of Gods iuſtification, is the man indued with faith: and this is to bee marked, againſt thoſe who eſteeme the beleeving man, in the foreknowledge of God to be the ſubiect of Gods Decree.