The Mystery of Redemption, Chapter 3
CHAP. III. Of the Cauſes of Iuſtification; and firſt, of the Efficient Cauſe.
Cauſes of Iuſtification diuerſly conſidered.THe CAVSES of Iuſtificatiō, are to be conſidered diuerſly, to wit, as Iuſtification it ſelfe is taken, either Actiuely, in reſpect of God who iuſtifieth: or Paſsiuely, in reſpect of mā which is iuſtified.
The efficient cauſe Actiuely taken.2 The EFFICIENT cauſe of Iuſtification, as it is Actiuely taken, is either Principall, or Organicall.
The Principall efficient.3 The Principall Efficient, is GOD (Rom. 8.33.) the Father, in the Sonne, by the Holy Ghoſt, (2. Cor. 5.19. 1. Cor. 6.19) The Father Imperant, the Son Obſequēt, and the Holie Ghoſt Cōſummant. Pſa. 40.9. Tit. 3.5. 2. Cor. 1.22.
4 For it is his part to abſolue from guilt, by whoſe iuſtice a man is made guiltie. It is hee that pronounceth a mā righteous, whoſe wil is the rule & ſquare of all righteouſnes. And it is he that giueth Iudgmēt of life or death, who by nature, right and office is the ſupreme Iudge.
5 The Impellent cauſe of this Efficient, is twofold, Internall, or Externall.
The Internall efficient.6 The Internal cauſe, is the Grace or MercieMercy of the Father, (Rom. 3.24.) as well by reaſon of the good pleaſure of his will in predeſtinating into the adoption of Sonnes (Epheſ. 1.5.) as alſo by reaſon of his oëconomie and diſpenſation, both in ordaining his Sonne for this end, and in applying vntounto vsus the benefit of Chriſt. Rom. 3.25. Coloſſ. 1.12.
7 And this Grace (which in Scriptures is termed foreign, & in Schooles, Gratia gratum faciens, and Gratis dans) is perpetually oppoſed againſt Workes, (which are the gifts of Grace, termed in Schooles Gratiae gratis datae) becauſe God took the firſt cauſe of our Iuſtification not from vsus or our workes, but in himſelf, and from himſelfe, according to the vnſearchable riches of the glory of his grace. Eph. 2.8.9. Tit. 3.5.
No Preparation in vsus to Iuſtification.8 Whereupon it is manifeſt, that there can bee no Diſpoſition of our ſelues or Preparation by vsus to induce this forme of Iuſtification.
9 For albeit there are two principall degrees of Preparation that go before Iuſtification, if not in time, yet in nature, to wit, the ſenſe of our owne Miſerie, and a confuſed knowledge of the MercieMercy of God; yet all this maketh nothing for the Efficient Cauſe, not only of condignity (as the Schoole-men ſpeake) but not of congruence.
The Externall Efficient.10 The Externall impellent Cauſe of this Efficient is Chriſt aſwell in reſpect of his Merite, as alſo of his Efficacie and operation.
11 Of his Merite: Becauſe hee acquired the benefit of Iuſtification vntounto vsus, both by his Actiue and Paſſiue obedience; by his life and death. 1. Tim. 2.6. 1. Ioh. 1.7.
12 Of his Efficacie: Becauſe he applieth effectually the acquired benefit of Iuſtification vntounto vsus, both by offering it in the preaching of his Word, and alſo by conferring the ſame by the inward effectual operation of his holie Spirit. Rom. 1.16. 2. Cor. 5.19.
13 But that we may more plainely declare, how God is the Efficient Cauſe of our Iuſtification:How God is ſaid to Iuſtifie. wee muſt diligently obſerue that the Maner of Effecting, wherby God is ſaid to iuſtifie is diuerſe and ſundrie.
1. By works.14 I. God is ſaid to Iuſtifie by Works and inherent Righteouſnes. So he iuſtifieth the bleſſed Angels. So alſo hee ſhould hauehave Iuſtified Man, if he had not fallen. And thus the Iſraelites ſought Iuſtification, by the workes of the Law. Rom. 9.31.32.
2. By Faith.15 II. God is ſaid to Iuſtifie of Faith, or by Faith. By Faith I vnderſtand Chriſt & his righteouſnes, or Satisfactiō, or Obedience, or Merits being apprehended by Faith.
Note wel.16 In this manner of Iuſtifying are comprehended two things. 1. Chriſt, or the Merits of Chriſt. 2. Our Faith, without which the Merits of Chriſt cannot be applied vntounto vsus effectually for our Iuſtificatiō.
17 This Merite of Chriſt is the cauſe of all Spirituall bleſſings (in the execution of the decree of Election) which God beſtoweth vponupon vsus; though after a diuerſe manner.
18 I ſay, in the Execution of the decree of Election, The merit of Chriſt cannot be the cauſe of Election.becauſe the Merit of Chriſt cannot be the cauſe of Election it ſelf, but onelyonly Gods good pleaſure proceeding of his meere louelove & merciemercy. Luk. 12.32. Rom. 11.5. Eph. 1.5. 1. Deut. 7.7.8. Deut. 10.15.
19 I. Becauſe the Merite of Chriſt was not from all eternitie.
20 II. Becauſe Chriſt himſelf, as he is the Mediator, was elected frō before the foundation of the world. Eſa. 42.1. Mat. 12.18. 1. Pet. 1.20. 1. Pet. 2.5.
21 III. Becauſe the Merit of Chriſt is an effect of our eternall Election: for therefore Chriſt merited for vsus, becauſe wee were Elected.
22 But Chriſt may well bee ſaid to bee the Materiall Cauſe of our Election,Note. if wee take the matter for the Subiect, or Matter in which (Eph. 1.4.) He elected vsus in him, that is, in Chriſt; for Chriſt is the head, in which is grounded the election of the members.
The merit of Chriſt the efficient cauſe of Vocation.23 To returne to our purpoſe. Chriſt and his merit, is the Efficient Cauſe of our Effectuall vocatiō or Calling, which is not from all eternitie, but in time; yet without reſpect vntounto Faith; ſeeing Faith is but then giuen, and is the ſecond part of our calling.
Of Iuſtification.24 Againe, Chriſt and his Merite is the cauſe of our Iuſtification, but not without Faith, wherewith in Effectual calling we hauehave apprehended and laid hold on him.
And of Glorification.25 Laſtly, Chriſt and his merit, is the cauſe of our Glorification; but with Faith apprehending the imputed righteouſneſſe of Chriſt in Iuſtification.
26 Hereby wee ſee that Man is Iuſtified by the Merits of Chriſt, as it were by a manner or way whereby God iuſtifieth him; but not without Faith apprehending that Merit being offered in Effectuall Calling.
27 Whereupon the Apoſtle vntounto the Rom. and Gal. expreſſeth this manner (which is a certaine compoūd thing) by the onelyonly name of Faith, wherunto ſometimes he ioyneth Ieſus Christ, as (Rom. 3.22.) The righteouſnes of God by the faith of Ieſus Chriſt. So (Gal. 2.16.) Man is iuſtified by the faith of Ieſus Chriſt. And (Rom. 3.25.) Through Faith in his blood.
28 III. God is ſaid to iuſtifie by his Grace & Mercy. 3. By grace.And certainely this Grace doth excellently well agree with Faith, but not at all with Workes. (Rom. 11.6. Epheſ. 2.8.9.) Theſe ſpeeches doe well agree together, God iustifieth by Faith; and, God iustifieth by Grace: which cannot be affirmed of Workes.
29 But heere Queſtion may bee moued concerning the Order of theſe two.Queſtion. Whether Faith or Grace go before: Whether Faith bee the cauſe of Grace; or contrariwiſe, whether Grace bee the cauſe of Faith?
Anſwere. Faith goeth before the grace of Iuſtification.30 I Anſwere. Faith goeth before, & Grace followeth after. Faith, that is, Chriſt and his merits being apprehended by Faith in Effectuall Calling, is the cauſe of ye new Grace whereby GOD iuſtifieth a man.
31 And to ſpeake more plainely hereof,Note well. All ſpirituall bleſſings in the executiō of Gods decree of Election, as Vocation, Iuſtification and Glorification, do proceed from Gods Grace. For example;
32 In Effectuall Calling the firſt thing is the Merite of Chriſt, then followeth the Grace of GOD, after commeth Vocation.
33 So alſo in Iustification, firſt is the Merite of Chriſt, which was apprehended in Vocation, then there is the Grace of God, whereof proceedeth Iuſtification.
34 And likewiſe in Glorification, the firſt is the Merit of Chriſt being imputed in Iuſtification and apprehended by Faith, next followeth the Grace of God, and then Glorification.
35 Herein ſtands the difference, that in Effectuall Vocation or Calling, the onelyonly Merite of Chriſt without our faith, is the cauſe of Grace.
36 But in Iuſtification & Glorification the Merit of Chriſt being apprehended by Faith, is the cauſe of Grace.
37 Out of theſe things which wee hauehave ſaid, it is euident, that Faith, or Chriſt and his merit apprehended by faith, is the cauſe of that Grace whereby God iuſtifieth man.
38 Whereupon after that the Apoſtle had ſaid (Rom. 3.24.) Wee are iustified freely (that is) by his grace, preſently hee addeth, through the redemption that is in Christ Ieſus: noting thereby the cauſe of that Grace whereby we are iuſtified, namely the Redēption of Chriſt apprehended by faith in Effectuall calling.
39 And (Rom. 4.16.) Therefore is the inheritance by Faith, that it might come by Grace: in which words the Apoſtle in mateth that life eternall is therefore of Faith, that there might bee place for Grace, which is the Effect of Faith apprehēding the imputed righteouſnes of Chriſt in Iuſtification.
40 If it bee demanded, How the Merite of Christ and the Grace of God, Queſtion.which is contrary vntounto merit, may conſiſt together?
41 I Anſwere.Anſwere. The Merite of Chriſt (not our owne merites) may wel ſtand together with the Grace of GOD. For Chriſts ſatisfaction wherby he ſatisfied the Iuſtice of his Father, is that thing that meriteth the Grace of God for vsus.
42 But if you ſpeake of our owne merits, thē certainely they cannot ſtand together with the Grace of God, but are quite contrarie vntounto it.
The Organicall. Efficient two fold.43 The Organicall Efficient Cauſe of Iuſtification is two-fold, Inſtrumentall or Adminiſteriall.
44 The Instrumental Cauſe which exhibiteth the benefit of Iuſtificatiō vntounto vsus,1. Instrumentall. is the Goſpell and Sacramēts, wherby the benefits of Chriſt are offered, conferred and ſealed vntounto vsus.
45 The Goſpell is called, the Goſpell of Grace (Act. 20.24.) becauſe it declareth and offereth the Grace of God vntounto vsus: alſo, the Word of Grace (Act. 20.32.) the Word of Saluation (Act. 13.26) the Word of Life (Phil. 2.16.) And Paul ſaith, The Goſpell of Chriſt is the power of God vntounto ſaluation to eueryevery one that beleeueth. Rom. 1.16.
46 Of Baptiſme the Apoſtle ſpeaketh, Chriſt ſanctifieth & cleanſeth his Church by the waſhing of water through the Word. (Epheſ. 5.26.) Alſo, Hee ſaued vsus by the waſhing of the new birth, and the renuing of the holy Ghost. And Peter ſaith, Baptiſme ſaueth vsus by the reſurrection of Ieſus Christ. 1. Pet. 3.21.
47 And of the Lords Supper, Chriſt teſtifieth that we receiue his body, which was giuen for vsus (Luk. 22.19.) & drinke his blood, that is ſhed for many for the remiſſion of ſinnes. Mat. 26.27.28.
48 If it bee demaunded, How the Sacraments are instruments to conferre grace?
49 I Anſwere. The Sacraments conferre grace,Anſwere. How the Sacramēts conferre Grace. becauſe they are a meanes to giuegive and exhibite to the beleeuing mind Chriſt with his benefits: and this they do by their ſignification.
50 For they ſerue as a particular and infallible certificate to aſſure ſuch as bee partakers thereof, of the forgiueneſſe of their ſins and of euerlaſting ſaluation.
51 Alſo, they conferre grace, as the Kings letters are ſaid to ſaue the life of a malefactor, when they doe but ſignifie to him and others, that the Kings pleaſure is to ſhew fauour.
52 Againe, they may be ſaid to confer grace, becauſe they are a tokē or pledge of the Grace of GOD; and by this pledge Faith is confirmed, which is an inſtrument to apprehend or receiue grace.
53 A King ſaith vntounto his Subiects.Note. He that brings the head of ſuch a Traytour ſhall hauehave a thouſand pounds. He that hath the head, may ſay, Heere is a thouſand pounds: becauſe it is vntounto him a pledge vponupon the Kings word of the receipt of ſo much.
54 Laſtly, the Word of God conferres grace (for it is the power of God vntounto ſaluatiō to them that beleeue) which it doth by ſignifying the wil of God by the eare to the mind: Now eueryevery Sacrament is the Word of GOD made viſible to the eye: the Sacramēts therfore conferre grace by vertue of their ſignification, and by reaſon they are a pledge by the appointment of GOD of his mercy and goodneſſe.
55 If it be ſaid,Obiect. The Sacraments are not onlie ſignes and ſeales, but alſo inſtruments to conuey the grace of God to vsus.
56 I Anſwere:Anſ. The Sacraments are not Inſtruments hauing the grace of God tied vntounto them, or ſhut vp in them: but inſtruments to which grace is preſent by aſſiſtance in the right vſe thereof.
57 Becauſe in and with the right vſe of the Sacraments, God conferres grace: and thus they are inſtruments & no otherwiſe, that is, morall, not phyſicall inſtruments.
58 The Administeriall Cauſe of Iuſtification,2. Adminiſteriall. are aſwell the Ministers of the Word (1 Cor. 3.9. 1. Tim. 4.16. Ioh. 20.23.) as alſo the Martyrs of Chriſt (Dan. 12.3.) who by their teſtimony and example teach, that there is no righteouſnes which may conſiſt before the tribunall of GOD, but onelyonly the righteouſneſſe of Ieſus Chriſt.
59 And ſo much for the Efficient Cauſe of Iuſtification Actiuelie taken on Gods part.
The Efficient Cauſe on Mans part is, Faith.60 Now on Mans part, Iuſtification Paſsiuelie taken, the Efficient cauſe of it is altogether Inſtrumentall: and this is Faith, by which (not for which) wee are ſaid to be iuſtified, aſwell in regard of the Correlatiue thereof, as alſo of the Contrarie the Law and good workes.
61 In regard of the Correlatiue, to wit, Chriſt & his Merits, becauſe the whole forme of Iuſtifying Faith is ſited in Relation, not in the qualitie or nature thereof; ſeeing wee are iuſtified by Faith, as it is relatiuely applied vntounto his correlatiue.
62 In regard of the Contrarie, becauſe thoſe good workes and conformitie vntounto the Law, required in the perſon of a iuſtified Man, are worthily excluded frō the merit and act of Iuſtification.
63 But to ſpeake more plainely of this point.Faith what it is. Faith is a confident apprehenſion of the mercy of GOD through the redemption of Ieſus Chriſt in the promiſe of the Goſpell.
The parts of Faith.64 The parts of Faith are three. 1. Knowledge in the mind and vnderſtanding. 2. Aſſent in the will. 3. Confidence in the heart.
65 Theſe three acts may be conſidered diſtinctly; ſeeing a man may know a thing and yet not aſſent thereunto, & beleeue the ſame to bee true, and yet not make it his own by ſpeciall application & confidence, which cannot conſiſt without knowledge and aſſent.
66 Theſe three parts are excellently wel laid downe in the 14. chap. of S. Iohn. Beleeueſt thou that I am in the Father, and the Father is in mee? this belongeth vntounto the firſt part. Beleeue me that I am in the Father, and the Father in me: this vntounto the ſecond. Beleeue you in God, beleeue alſo in me: and this vntounto the third.
67 So then Faith in Chriſt, is not to know, or beleeue there is a Chriſt, nor yet to beleeue Chriſt, but to beleeue in Chriſt. The wicked beleeue there is a Chriſt, Hypocrites beleeue Chriſt, But the Elect only beleeue in Chriſt, that is, put their whole truſt and confidence in him.
68 Wherefore it is manifeſt that iuſtifying faith is not a bare knowledge & aſſent, but that the chiefeſt part thereof is Confidence, wherby the ſinner apprehēdeth and particularly applieth vntounto himſelfe the promiſes of the Goſpel.
Note well.69 Hence is that Theologicall Axiome: Some things are ſpokē of Faith, in reſpect of knowledge and aſſent; and ſome things in reſpect of Confidence.
70 In reſpect of Aſſent, Faith hath for the Obiect thereof all the holy Scriptures, the Law & the Goſpel, which faith firmely beleeueth to be moſt true.
The proper Obiect of Faith.71 In reſpect of Confidence, the proper Obiect of faith, is the gra… and mercy of G… …xhibited in Chriſt the Redeemer, and offered by the Goſpell.
Sole faith iuſtifieth.72 Hereupon it is, that we conſtantly affirme, that Sole Faith iuſtifieth; or, Faith only iuſtifieth: in which ſpeech the particle Sole or Only, determineth the predicate, but is not referred vntounto the Subiect, that is, it declareth that this effect (Iuſtification) is attributed only to faith, and to no other apprehending inſtrument or meanes.
73 Or, it ſheweth, that Faith is the only inſtrument that apprehē deth the righteouſneſſe of Chriſt.
Note well.74 As if a mā ſhould ſay, The ſole eye ſeeth, or The eye only ſeeth: hee meaneth not, the ſole eie, or the eie only, that is, the ſolitary eye, ſeparate frō the ſoule, brain, eares, noſe, mouth, cheekes &c. but the eye is the onelyonly inſtrument of ſeeing, and no other member of the body.
75 Wherefore the particle Sole or OnelyOnly, doth not exclude the grace & mercy of God, the merit and ſatisfaction of Chriſt, the preaching of the Goſpell, nor the vſe of the Sacraments: for all theſe are required in faith, which in ye Goſpel & right vſe of the Sacramēts, beholdeth and apprehendeth the grace of God and righteouſnes of Chriſt.
76 Neither doth it exclude Workes & the habite of Charitie, but only from the act of iuſtifying.
77 Hitherto of the Efficient Cauſe of Iuſtification. Now followeth the Materiall.
A PRAYER FOR Faith.
OH, ſweete Ieſus, moſt glorious and moſt gracious Lord. As the Harte brayeth after the riuers of water, ſo panteth my ſoule, whileſt mine eies look after thee, which art aſcēded vp to heauen to prepare a place for vsus: Leaue not thy children deſolate. Prepare my going out and my comming in. Compaſſe me with thy mercy. Let thy holy Angell pitch his tent round about mee. Set a watch before my mouth; Keepe the dore of my lips; turne mine eyes from vanity; incline not mine heart to euill, but prepare my ſoule to thy ſeruice, and deliuer mee from eueryevery euill worke. Shew mee the way, wherein I ſhould walke; let thy light goe before mee; teach me by thy word; giuegive me vnderſtanding by thy Spirit; frame my heart by thy grace. I am fleſh, quickē me. I hauehave neede of Faith, Hope and LoueLove; Let me not want the things without which I cannot ſerue thee. Indue me with the grace of thy holy ſpirit, which is ſufficiēt to direct my ſoul, to informe my vnderſtanding and conforme my will. Worke in mee a certaine and ſtedfaſt faith in thee, aſſured Hope in thy promiſes, earneſt louelove of thy truth and Goſpel, and ſincere affection towards thy Children. Thou haſt gone before me, O Sauiour, make mee to followe mine example. Thou haſt begun, therfore thou wilt not leaue off the worke thou haſt in hand. See mee, O Lord, and not only ſo, but come to thy ſeruāt, come & dwel with me, and all ſhall bee thine; onelyonly make mee thine, ſweete Ieſus, as thou art mine. Amen.