Of Justification By Faith, Treatise · Section 1
CHAP. I.
The explication of these tearmes. First, Iustice, or Righteousnesse. Secondly, Iustification.
HAuing by Gods Assistance dispatched two of those generall points at first proposed (touching the Antecedents and Nature of true Faith) we are now by the same help to goe forward to the third generall head; namely,Sect. l. …. 1. concerning the Consequents of Faith, which were two, our Iustification in regard of God, & our Obedience in regard of our selues. The former will shew vsus how to iudge of the dignity and excellent worth of Faith; being so farre honoured in Gods gracious acceptance, as to be made the blessed Instrument of our spirituall peace and comfort flowing from our Iustification. The later will direct vsus how to make triall of the truth of our faith in the discouery of that vnseparable Vnion which there is betweene beleeuing, and obeying.
Let vsus begin with the former, our Iustification, the doctrine whereof I shall endeauour to deliuer vntounto you, as briefely and plainely: as so large and difficult a subiect will giuegive leaue. Wherein because the opening of the word will giuegive vsus some light for the vnderstanding of the matter: wee are in the first place to see what is meant by these words, Iustification, and Iustice, or Righteousnesse.
Iustice, therefore, or Righteousnesse (that I meane which is created, for of vncreated Righteousnesse, wee hauehave not to speake) is nothing but a perfect conformity and agreement with the Law of God. For Gods will being originally, essentially, and infinitely righteous; must needs be the patterne & …ule of all derivatiue & finite righteousnesse. Now this righteousnesse (though but one, in its substance, neuer thelesse) admits a double consideration, being called either,
1 Legall and of Workes, which stands in that conformity vntounto Gods law, which is inherent within our selues, when in our owne persons and workes we possesse and practise that righteousnesse which is required of the Law.
This Legall Iustice is also double,
1 Of Obedience, when all such things are done, as the Law commandeth; or left vndone which it forbids. Hee that doth so is a iust man.
2 Of Punishment or Satisfaction, when the breach of the Law is satisfied by enduring the vtmost of such penalties, as the rigour of the Law required. For not onelyonly hee who doth what the Law commandeth: but euen he also that suffereth all such punishments, as the Law-giuer in Iustice can inflict for the breach of the Law, is to be accounted a lust man, and reckoned after such satisfaction made, as no transgressor of the Law. The reason of this is plaine from the name of penall Lawes.
For first, where the penalty is suffered, there the will of the Law-giuer is satisfied; for as much as his will was, either that the Law should be obserued, or the punishment vndergone. If therefore he, to whom the Law is giuen, doe either: he satisfies the will of the Law-giuer. Had his will beene absolute, so that nothing else could hauehave contented him, but onelyonly obedience: then it had beene a vaine thing to hauehave prescribed a determinate penalty. But when as a penalty is limited in case of disobedience, 'tis manifest that though the intent of the Law-giuer was in the first place for Obedience; yet, in the next place it should suffice, if there were satisfaction by bearing of the penalty.
Secondly, the good and benefit of the Law-giuer is hereby also satisfied. For it is to be supposed in all penall lawes, that the penalty limited is eueryevery way proportionable and equivalent, vntounto that good which might accrew by the obseruation of the Law. Else were the wisedome of the Law-maker iustly to be taxed, as giuing an apparant encouragement to offenders; when they should see the penalty, not to be so much hurtfull to them; as their disobedience were gainfull. He therefore that suffers the penalty is afterward to be reckoned as if he had kept the Law: because by his suffering, he hath aduanced, the Law-giuers honour, or benefit, as much as he could by his obeying.
2 Euangelicall, and of Faith, which is such a conformity to Gods Law as is not inherent in our owne persons; but being in another is imputed vntounto vsus and reckoned ours. The righteousnesse of the Law, and of the Gospell, are not two seuerall kindes of righteousnesse; but the same in regard of the matter and substance thereof: onelyonly they differ in the Subiect and Manner of application. The righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues: the righteousnesse of Faith is the same holinesse and obedience inherent in the person of Christ and performed by him; but imbraced by our faith, and accepted by God, as done in our stead, and for our benefit.
These are the diuers acceptions of this word Iustice or Righteousnesse; so farre as it concernes the point in hand.
In the next we are to enquire of this word Iustification; which being nothing but the making of a person iust or righteous, may be taken in a double sense. For a person is made iust either by Infusion, or Apology. Wee will take it in these tearmes for want of better.
Iustification by Infusion, is then, when the habituall quality of Righteousnesse and Holinesse is wrought in any person by any meanes whatsoeuer; whether it bee created & infused into him by the worke of another; or obtained by his owne art and industry. Thus Adam was made iust. Eccle. 7. 29. God hauing giuen vntounto him in his creation the inherent qualities of Iustice and holinesse. Thus also the regenerate are made Iust, in as much as by the holy Ghost, they are sanctified through the reall infusion of grace into their soules; in the which they increase also more and more, by the vse and exercise of all good meanes.
2 Iustification, by Apology is, when a person accused as an offender is iudicially or otherwise, acquitted and declared to be innocent of the fault: and so free from the punishment. When the innocency of a party accused is thus pleaded and declared; he is thereby said to bee iustified, or made iust▪ according as, on the contrary by Accusation and Condemnation, a party is said to be made vniust. As 'tis plaine by that of Isaiah, 5. 23. [They iustifie the wicked for a reward: and take away the righteousnesse of the righteous from him] that is, they condemne the righteous, which is a making of them, vnrighteous in the sight & estimation of men. So in 1 Ioh. 5. 10. [He that beleeueth not God, hath made him a lyer] because vnbeleeuers do in their hearts call Gods truth into question: and accuse him to be false of his word. So againe, Psal. 109. 7. [When he is iudged, let him be condemned.] foreign. Let him goe out a wicked person. For so his condemnation makes him (that is) declares him to be. But here further it must be obserued, that this Iustification of a person, by pleading to, and absolution in Iudgement, is of two sorts; according as the Persons to be iustified, are likewise of two seuerall conditions.
1 Some are truely and inherently iust, being no Transgressors of the Law; either at all; or not in that whereof they are accused. In this case if any crime, or suspition of crime, be layed to their charge; they are iustified; either by a plai…e denyall of the fact, alledging that the fault whereof they are accused, was neuer by them committed; or by denying the euill of the fact, alledging that in so doing they hauehave done well, because they hauehave done what the Law commanded; and thats their warrant. Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing, that the people might imagine by him. In 1 Sam. 12. 3. &c. Thus Dauid cleares himselfe before God, from that crime of conspiracy against Saul his Master, and seeking of the Kingdome (which Cush and other Courtiers accused him of) professing his innocency; and desiring God to iudge him according to his righteousnesse and integrity in that behalfe: as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter. Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes. By which plea though man may be iustified before man: yet in the sight of God no flesh liuing shall be iustified. As hereafter we shall see.
2. Some are not truely righteous in themselues: but are in their owne persons transgressors of the Law. These (when they are accused) hauehave no other meanes whereby they may be iustified, but by confessing the crime, and pleading satisfaction: that for their transgression against the Law, and offence thereby against the Law-giuer, they hauehave fully satisfied by doing or suffering some such thing, as by way of iust penalty hath beene required of them. Now hee that can plead such a full and perfect satisfaction, ought therefore to be accounted innocent, and free from all desert of further punishment (for tis supposed he hath endured the vtmost of euill the Law could inflict:) and so he is to be esteemed of, as if he had not at all violated the Law. For plenary satisfaction for a fault, and the non-Commission of such a fault, are of equall Iustice: and deserue alike Iustification. In which point, it must be no…ed, that if the party offended doe pardon without any satisfaction taken, there the offender is not iustified at all. And againe if the offence be such, as there can be no satisfaction made: then it is vtterly impossible that the offender should euer be iustified. Now this satisfaction which an offender may plead for his Iustification, is threefold.
1 That which is made by himselfe in his owne person. He that can plead this kinde of satisfaction, is iustified Legally by his owne righteousnesse and merits.
2 That which is made by another for him; When another by consent and approbation of the party offended, interposeth himselfe as surety for the party delinquent, in his stead and name to make that satisfaction, which is required of the party himselfe. Whether this be done by doing or suffering the same things which the delinquent should hauehave done or suffered, or some other things but of equivalent worth and dignity. He that pleades this kinde of satisfaction, is iustified Euangelically by grace, through the righteousnesse of another imputed to him, and accepted for as his.
3 That which is made partly by himselfe and partly by another. Which kinde of satisfaction may hauehave place betweene Man and Man: but betweene God and Man it hath none at all. Neither by this, nor by that first kinde of satisfaction which is done in our owne Persons, can any man be iustified in the sight of God, but onelyonly by the second sort, that satisfaction which is made by another for vsus. As wee shall see afterwards.
CHAP II.
In what sense the word Iustification ought to be taken in the present controversie, and of the difference betweene vsus and our Adversaries therein.
HAuing thus distinguished of these words, it followeth that in the first place, we enquire in which of the fore-named senses wee are to take this word Iustification. The difference betweene vsus and our adversaries of the Romish Church, is in this point very great and irreconcileable. They affirme that Iustification is to bee taken in the first acception, for making of a Man Iust by infusion of Reall Holinesse into him. So that with them to Iustifie beares the same sense as to purifie or sanctifie. that is of a person vncleane, vnholy, vniust, to make him formally or inherently Pure, Holy and Iust, by working in him the inherent Qualities of Purity, Sanctity and Righteousnesse.
We on the cōtrary teach according to the Scriptures; That Iustification, is to be taken in the second acception, for the pleading of a persons innocency called into Question: wherby he is iudicially absolved and freed from fault and punishment. So that with vsus to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused, and to declare him free from desert of punishment. Whether of vsus twain be in the right is very materiall to be determined of, considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vponupon one of these grounds, rightly taken; and an error here is like a threed misplaced at first, that runnes awry afterward through the whole piece. Our Adversaries plead for their Assertion: the Etym…logy of the word iustificare is iustum facere, in that sense (say they) as P…rificare, Mortificare, Vi…ificare, and many the like signifie to make pure, to make dead or aliue, by the reall induction of such and such Qualities.
Againe they alleadge Scriptures; as namely Dan: 12. 3. [They that turne many to righteousnes [Heb. that iustifie many) shall shine as the Starres for euer] Apoc. 22. 11. [Hee that is righteous (iustificetur) Let him be righteous still.] Tit. 3. 7. [He hath saued vsus by the washing of Regeneration, & renewing of the holy Ghost,—That being iustified by his grace wee should bee made Heires according to the hope of eternall life.] Againe, 1 Cor. 6. 11. [And such were some of you: but yee are washed, but yee are sanctified, but yee are iustified, in the name of the Lord Iesus, and by the Spirit of our God.]Rom. 8. 30. Heb. 9. Out of these with some other places (but such as hauehave scarce any shew of good proofe) they would faine conclude, that by Iustification nothing else is meant, but the Infusion of the Habite of Iustice vntounto him, that was before sinfull and vniust.
Hereto wee answere. 1. First for the Etymology that the signification of words is to bee ruled, not by Etymologies: but by the common vse:—Quem penes arbitrium est et vis & norma loquendi—as the Poet truly defines. Now its a thing notorious that in the custome of all Languages, this word Iustificare imports nothing but the declaration of the Innocency of a person▪ and lawfulnesse of any fact: against such accusations as impleade either, of vniustice and Wrong. I will iustifie such a Man or such a Matter (say wee in English) and what English Man vnderstands thereby any thing but this, I will make it appeare such a Man is honest, such a fact lawfull, howeuer questioned to the contrary. In other Languages my skill serues mee not, nor is it needfull to trouble you with Instances. Those that hauehave written of this subiect of every Nation witnesse every one for their owne Language. And further this word Iustificare being of a latter…stampe, vnknowne to such Latine Authors, as are of ancient and purer Language, fitted by Ecclesiasticall writers to expresse the meaning of those two words of the Originall foreign and foreign; it is apparent the Copy must follow the Originall, and the Latine word beare the same sense as the Hebrew and Greeke words doe. And that this is that Legall sense which wee hauehave spoken of is a point so manifest throughout the whole Bible: that nothing but impudency can deny it. As wee shall presently perceiue.
For in the next place. 2 As to the Scriptures which they alleadge for proofe of their Interpretation of the word: We answere: That of a Multitude of places of Scripture, wherin the word Iustifie is vsed, our Adversaries may truly pick out one two or three that seem to fauor their Assertion of Infusion of habituall Iustice: yet hauehave they gained little thereby, For where tenne or more may be alleadged against one in which the contrary signification is vsed, reason tels vsus, that an Article and Doctrine of Religion ought to bee framed out of the signification of words and phrases, which is vsuall, ordinary, and regular; and not out of that which sometimes comes in by way of particular exception. Might he not be iudged destitute of sense or modesty, that would quarrell at the signification of the word Ecclesia, that in the New Testament it is not taken for the Company & Assembly of the faithful, because in a place or two (as Act. 19.) it is taken for any ordinary ciuill meeting of people together? Wherefore we may grant them foreign in that of Dan. 12. and (foreign in Apoc. 22.) is to be made iust, formaliter, by infusion of inherent Holinesse in a Sinner. For so Ministers may be said to iustifie many (as it is in Daniel) viz. by Ministery turne many to righteousnesse, directing them to the meanes of Holinesse, and as Gods Instruments, working in them the graces of Conversion and Regeneration. And so he that is iust (in the Apoc.) may be iustified still: (that is) encrease in the inward Habite and outward Exercise of Holinesse, more and more. thus we may yeeld them in these two places without seeking too, other Interpretations further off. And yet will this be no prejudice to our Doctrine grounded vponupon the other signification so generally vsed.
Wee answere,Lib. 1. de Iust, cap. 1▪ that of all those other places alleadged by Bell, and Becanus, there is not any one that doe necessarily enforce such a meaning of the word;See luke 18. 14 This Man went downe to his house iustified rather then the other.His prayer was for pardon. God be mercifull, &c. For he went home Iustified (i.e) pardoned and absolued rather then the Pharisee. as hee and his fellowes stand for. These aboue the rest hauehave most apparance, namely, 1 Cor: 6. & Tit. 3. Rom 8. 30. where Iustification is, say they, confounded as one and the same with Sanctification; & Regeneration. Wherevnto I answeare that they doe ill to confound those things that the Apostle hath distinguished very plainly. Hee tels the Corinthians; that the Vnrighteous shall not inherit the Kingdome of God, and that themselues had bin such, euen of the most notorious rancke: but now they were washed, sanctified and Iustified. By three words the Apostle expresseth the change of their former condition. One Metaphoricall (yea are washed) The meaning whereof hee declareth in two proper words following. [yee are Sanctified] thats one degree of washing or clensing from the corruption of Nature (in part) by the [Spirit of our God] of whome is the gift of inherent grace. And [ye are iustified] thats another sort of washing, from the guilt of Sinne (in the whole) [in the name of the Lord Iesus] that is, by the Righteousnesse a…d Merits of Iesus Christ. Nothing can be more perspicuous and elegant. That place to Tit. Chap. 3 is also as plaine. God (sayeth the Apostle) speaking of the Heires and sonns of GOD in Christ) (hath saued vsus [not by any workes of ours; but by his owne mercy. ver. 5. This salvation is set forth to vsus in the Meanes and in the End. The meanes are two Regeneration and Iustification. [He hath saued vsus by the washing of Regeneration, & renewing of the Holy Ghost] This is the first Meanes (viz.) Regeneration expressed 1. by its properties or parts. 1. Washing or doing away of the filthy Qualities of our corrupted Natures. 2. Renewing, the Investing of it with new Qualities of Graces and Holynesse.
2 By the cause efficient the Holy Ghost, [whome hee hath shed on us abundant…y] or richly, following the Metaphore, Which is referred, ad gratiam Regenerationis.comparing the Holy Ghost in this operation to water powred out. 2 The Meritorious Cause of it [Through Iesus Christ our Saviour] who hath procured the sending downe of the [Holy ghost] into the hearts of the elect. ver. 6. This is one stepp to Heauen, our Regeneration, but it is imperfect and cannot abide the severity of Gods Iudgements: now we must be absolutely free from all fault and guiltinesse before we can hauehave hope of obtaining eternall Life: Therfo…e followes the other meanes of salvation (viz.) our Iustification, by the free grace of God which vtterly frees vsus from all blame whatsoever, both of obedience to the law and satisfaction for Sins against the law; that thus being Regenerate and Iustified we might obtaine the end of our salvation, eternall Life.
The third place is that [Rom. 8. 30, Whom God hath Praedestinated, Tom. 2. tract. 4. Cap. 2. Parag. ….these he hath called, whome called, iustified; whome iustified, glorified] In this place Becanus triumphs. For (sayth he) The Apostle here describing the order of Mans salvation, first in Gods decree; then in the Execution of it by three degrees of Vocation Iustification and Glorification: it followes necessarily from thence; that either Sanctification is left out: or that it is confounded with one of those three degrees named. Tis a desperate shift to say that Sanctification is signified by Vocation or Glorification: therefore it must be the same with Iustification; And this cannot be avoyded by any Elusion. We leaue shifts to the Iesuites, returning him to this place, this plaine direct answere. That Sanctification is here comprised in the word Vocation. For whereas the linkes of this golden chaine are inseparable, and all those that are called must needes be iustified and glorified: by vocation, must here be meant that calling which is inward and effectuall, not that alone which is outward by the externall Ministery of the Word. For all that are thus called, bee not iustified, as is apparent; and againe, some, as Infants, are iustified that are not capable of such a Calling. But now; wherein stands the inward vocation of a sinner? Is it not in the Infusion of inherent sanctifying Grace, enlightning his Eyes, opening his Eare, changing his Heart, turning him from darkenesse to light, from the power of Satan, to the obedience of God; in a word, in the Renovation of his Fac…lties? Which what is it else but Sanctification? or Regeneration? or Conuersion? Only stiled by that tearme of Vocation in regard of the meanes whereby it is ordinarily effected (that is) the preaching of the word. He must needs coyne vsus some new Mystery in Divinity: who will perswade vsus that some other worke of Grace is meant by Vocation; and not that of Sanctification. Therefore wee hauehave neither one Linke snapt out, nor two shuffled together in this chaine of our Saluation: But foure, as distinct, as vndivideable. Election, Sanctification, (whereto we are called by the Gospell preached, 2 Thess. 2. 14.) Iustification by Faith, (which is a fruit of Sanctification) and Glorification.
The fourth place is that in the Epistle to the Hebrewes, Chap. 13. 14. [For if the blood of Bulls and Goats, and the ashes of an Heifer, sprinkling them that are vncleane, sanctifieth as touching the purifying of the flesh: how much more shall the blood of Christ, who through the eternall Spirit offered himselfe without fault to God, purge our consciences from dead workes, to serue the liuing God.]
Hence they argue; That as Leuiticall Sacrifices and Washings did sanctifie the flesh from outward Legall impurity: so the Sacrifice of Christ doth purge the Conscience from inward spirituall vncleanenesse of dead Workes or Sinnes.
This purging of the conscience is nothing, but iustification of a sinner. Wherefore foreign and foreign be all of one meaning.
To which I answere, That the Apostle in that Chapter, and the next disputing of the vertue and efficacy of Christs death, far exceeding the force of all Leuiticall Sacrifices (the shadowes of it) ascribes vntounto it what could not be effected by those, (viz.) eternall Redemption [verse 12.] purging of the conscience from dead workes [verse 12.] the putting away of sinne, [verse 26.] The Sanctification of the Elect, [Chap. 10. 7. 10.] made Heires according to the hope of eternall life. In neither then of those places is our sanctification confounded with our Iustification: but both distinctly declared, as two seuerall partes of graces and meanes of the Accomplishment of our eternall Happinesse. 'Tis scarce worth the labour to examine those other Scriptures produced by our Aduersaries, whereof some part doe directly crosse, and the rest doe but onelyonly in apparance confirme their assertion. In generall therefore for them, thus much wee confidently affirme, that let the Concordance be studied, and all those places examined wherein either [foreign] is vsed in the Old or [foreign] in the New Testament: there will not one be found, no not one, in which those wordes carry any other meaning,Rom 6. 7. then that which we stand for (viz.) the clearing of a parties innocence questioned as faulty,[foreign] significat liberatur: sed sersus loci d…scrimen indicat. and blame-worthy. Take a taste of some places.
1 Iustification is sometimes applyed to 1. God, when Man iustifies God. As Psal. 51. 4. Rom. 3. 4. [That thou mightest be iustified [foreign] in thy saying, and mightest ouercome when thou art iudged.] Matth. 11. 19. [And wisedome is iustified [foreign] of her children,] Luke 7. 35. Luke 7. 29. [And the Publicans iustified [foreign] God, being baptized with the baptisme of Iohn.] Can there be any other meaning of Iustification here…: but this onelyonly? That God is then iustified, when his workes, his wisedome, his sacred ordinances, being accused by prophane men, as vntrue, vnequall, vn…ust, and foolish, are by the Godly acknowledged, or any other meanes evidently cleared vntounto all men, to be full of all Truth, Equity, Wisedome, and Holinesse?
2 Man and that
1 Before Man in things betweene Man and Man. When Man iustifies Man, Deut. 25. 1. [If there be a controversie betweene Men, and they come vntounto iudgement, that the Iudge may iudge them, then they shall iustifie [foreign] the righteous and condemne the wicked,] Isaiah 5. 23. [Woe to them wh…ch iustifie the wicked for a reward, and take away the righteousnesse of the righteous from him] Prouerb. 17. 15. [He that iustifieth th… wicked, and condemneth the iust, euen they both are an abomination to the Lord.] 2 Sam. 15. 4. [Oh that I were made Iudge in the Land, that eueryevery man that hath any suit or cause, might come to me, and I would doe him Iusti…e. [foreign] In these & many the like places, to Iustifie is in iud… ciall proceeding to absolue a party from fault & blame: whether it be rightfully or wrongfully done. Ezek. 16. 52. [Be thou confounded and beare thy shame, in that thou hast iustified thy sisters] speakes God vntounto Ierusalem; in comparison of whose abhomination the sinnes of Sodome and Samaria, were scarce to be accounted any faults. They were Saints to her. Of the Pharises Christ speakes, Luke 16. 15. [Yee are they that iustifie your selues before men: but God knoweth your hearts.] That is, You stand vponupon the defence and ostentation of outward Holinesse, and deeming it sufficient to make it appeare before Men you are holy: without regard of acquitting the sincerity of your hearts before God.
2 Before God, where God iustifies Man Exod. 23. 7. [The innocent and the righteous slay thou not, for I will not iustifie the wicked.] by esteeming him as innocent, and letting him goe from punishment. Isaiah 50. 8. (Hee is neere that iustifieth me, who will contend with me?) saith the Prophet in the person of Christ, signifying God would make it appeare that he was blamelesse, for the rejection of his people the Iewes who perished for their owne and not his fault. Rom. 5. 18. (As by the offence of one iudgement came on all Men to condemnation: So by the righteousnesse of one, the free gift came vponupon all men to the Iustification of life,) Rom▪ 8. 33. 34. [Who shall lay thing to the charge of Gods Elect? It is God that iustifies; who shall condemne? 1 Cor. 4. 4. [I know nothing by my selfe: yet in this am I not iustified. Hee that iudgeth me is God. q. d. I hauehave kept a good conscience in my Ministery, but God is my iudge, though my conscience pronounce me innocent, yet God is my sole Iudge that iudgeth me and my conscience. Acts 13. 38. 39. [Through this Man is preached vntounto you the forgiuenesse of sinnes; and from all things from which yee could not be iustified by the Law of Moses; by him eueryevery one that beleeueth is iustifyed.
By which places (not to name more) it appeares pl…inly: that Iustification is opposed to Accusation and Condemnation: and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender. Which thing is so cleare and euident that it cannot be gaynsayed, except by those alone who are wilfully blind, and obstinately resolued to cōtradict any truth, that makes against their inveterate errors. For our selues, we may not, nor dare not shut our eyes against so cleare Light: nor ought we to be so bold whē God hath acquainted vsus with his meaning; as to follow another of our owne making. And there fore according to the Scriptures we acknowledge and maintaine, that as in other places where mention is made of the Iustification of a sinner before God: so in the 2 and 4 Chapters of the Ep. to the Rom. and third Chapter of the Gal. (where the Doctrine there of is directly handled) by Iustification nothing else is meant; but the gracious Act of Almighty God whereby hee absolues a beleiuing sinner accused at the Tribunall of his Iustice, pronouncing him iust and acquitting him of all punishment for Christs sake.
CHAP III▪
The Confutation of our Aduersaries cauils against our acception of the word Iustification.
OVR Adversaries hauehave little to reply against these so plaine places. Somthing they answere, namely.
1 That it cannot be denied but that Iustification, …doth many times beare that sense we stand for. But with all they would hauehave vsus obseru this rule that [Quotiescun que in Scripturis Deus dicitur iustificare impium: semper intelligendum est ex impio facere iustum. God cannot declare a man to be iust: but of vniust he must make him iust.] And they giuegive the Reason. Because the Iudgment of God is according to Trueth Rom. 2. 2. We embrace this Rule and the Reason of it, acknowledging that where euer there is Iustification, there must be Iustice some way or other in the party Iustified. But the Question stands still in what manner God makes a sinner iust: whom hee in Iudgemenr pronounceth so to be. They say by bestowing on him the grace of Sanctification & perfect Righteousnesse inherent in his own Person. We affirme, that it is by imputing vntounto him the perfect Righteousnesse of Christ, accepting Christs obedience for his. In which diuersity let vsus come as neere them as Trueth will giuegive leaue. Thus …arre we goe along with them.
1 That there is inherent Righteousnesse bestowed vponupon a Sinner, whereby of vnholy, impure, vniust; he is made holy, cleane, and iust. We all confessed this worke of the Holy Ghost renewing Man in the spirit of his mind, restoring in him theaEph…. 4. 24. Col. 3. 9. Image of God inaEph…. 4. 24. Col. 3. 9. Knowledge, Righteousnesse, and Holinesse. That the Holy Ghost dwelles in the Elect, as inb1 Cor. 3. 16. 6. 19. 2 Cor. 6. 16. Rom. 8. Temples dedicated to his service, which he adornes by communicating vntounto them his Heauenly graces. That hee makes them LiuingcRom. 12. 5. 1 Cor. 12. 11. Members of Christs Body: and fruitfull dIoh. 15. 4.Braunches of that true Vine. That this grace infused is a fountaine ofeIoh. 4. 14. Living water springing vp to eternall Life. These things we beleeue and teach.
Wherfore whereas the Popish Doctors fall foule on our reformed writers, charging Calvin & others for denying all Inherent Righteousnesse in Beleeuers, & maintaining only an Imputed Righteousnesse without them: We tell them 'tis a grosse Calumny forged by perverse. Minds, that list not to vnderstand Mens playnest writings. Nor Calvin 1Cal. Iustit. lib. 3 cap. 1….nor any that euer maintained the trueth with him, euer denied the Righteousnes o… Sanctification. But this he denies & we also with the Scriptures that the Righteousnesse which iustifies vsus in Gods Iudgment is not in our selues: but all in Christ.
That inherent Righteousnesse or sanctification allway keepe company with Iustification, in the same Person. Severed they are never in their common Subiect (viz) a True Beleeuer. as appeares Rom. 8. 30.Rom. 8. 30. But that therefore they must be confounded for one and the same Grace and worke of God; may be affirmed with as good Reason: as that in the Sunne Light and Heate are all one: because alwaies ioyned to geather.
That by this grace of Inherent Righteousnesse, a Man is in some sort iustified before God. That is so farre as a Man by the grace of God is become truly holy and good: so farre God esteemes him holy & good. God taketh notice of his owne graces in his Children, he approues of them and giues Testimony of them in case it be needfull; as appeares by the Righteousnesse of Iob, Dauid, Zachary and other holy Men; who were good and did good in Gods sight. Yea in the Life to come when (all corruptions being vtterly done away▪) the Saints shallbe invested with perfection of Inherent Holinesse: by the Righteousnesse of their owne, and not by any other shall they then appeare iust in Gods fight.
Thus farre we agree with them. But herein now wee differ, that although by the grace of Sanctification infused, God doe make him righteous and holy in some measure that was before altogether vnholy and wicked: neuerthelesse we affirme that by and for this Holynesse, the best of Saints living never were nor shallbe Iustified in Gods sight; that is pronounced iust and innocent before the Tribunall of his Iustice. For we here take vp the forenamed Rule layed downe by our adversaries, Whomsoeuer God pronounceth to be perfectly iust; he must needs be made perfectly iust. For Gods Iudgment is according to trueth. Now that no man in this life, is made perfectly iust by any such inherent Holinesse in him as is able to outstand the severe and exact triall of Gods Iudgment: is a Trueth witnessed by the Scripture and confessed alwaies by the most holy Saints of God. Our Aduersaries indeed stiffly pleade the contrary: teaching that sinne and Corruption in the Iustified is vtterly abolished. The error and pride of which Imagination we shall shortly hauehave occasion more at Large to Discouer vntounto you. Meane while let that much stand for good: that Man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before God: and therefore some other Righteousnesse, & not that of Sanctification is to be sought for, whereby a sinner may be Iustified in Gods sight.
To that argument of ours from the Opposition of iustification to Accusation and Condemnation confirmed by so many places of Scripture;…. Ibid. Parag. 9. They answere. That this hinders nothing at all Both may agree to God who of his mercy iustifies some; (that is) makes them inherently Iust; of his Iustice condemns other (that is) punisheth them. To which slight Answeres wee make this short reply. That where words are opposite, (as they acknowledg these to be) there according to the Lawes of opposition, they must carry opposite Meaning. But vntounto Accusation, Comdemnation, and punishment nothing is opposite but defence, Absolution, and Pardon. Where therefore Iustificare is coupled with these words; it must needes beare this and no other meaning: of a bad man to make a good is not opposite to Accusation, Condemnation, or punishment of him: Accused he may be, Condemned and punished iustly, and after made good.
I should but trouble you to alleadge more of their Cavills. Let thus much suffice for the clearing of this point: That Iustification and Sanctification are to be Distinguished and not confounded. The Righteousnesse of the one is in vsus, in its Nature, true and good: but for its degree and measure, Imperfect; and alwaies yoaked with the remaynder of naturall Corruption▪ And therefore if a sinner should plead this before the Iudgment seate of God, (offering himself to be iudged according to this Righteousnesse and Innocency) oh how soone his mouth would be stopped; And this confession wrung out from out his Conscience; All my Righteousnesse is as filthy Raggs! And againe Vilis sum; I am vile, what shall I answere thee! But that other Righteousnesse of Iustification is without vsus in Christs possession: but ours by Gods gratious gift and acceptation, and this eueryevery way perfect and vnreproued in the seuerest Iudgment of God. And therefore when a sinner is drawne before the Barre of Gods Iudgment, accused by the law, Satan, his Conscience; conuicted by the euidence of the Fact, and to be now sentenced and deliuered to punishment by the vnpartiall Iustice of God: In this case he hath to alleadge for himself the al-sufficient righteousnesse of a Mighty redeemer who onelyonly had Done and suffered for him that which hee could neuer doe nor suffer for himselfe. This Plea alone and no other in the world, can stop vp the Mouth of hell, confute the accusations of Satan, chase away the Terrors that haunt a guilty conscience, and appease the infinite Indignation of an angry Iudge. This alone will procure fauour and absolution in the presence of that Iudge of the whole world. This alone brings downe from Heauen into our Consciences that blessed peace, which passeth all vnderstanding; but of him that hath it. Whereby we rest our selues secure from feare of Condemnation; being provided of a defence that will not faile vsus, when after death wee shall come into Iudgment.