The Sum of Christian Religion 2, Part 2 · Subpart 33
OF IVSTIFICATION.
THIS doctrine Of iuſtification, is one of the chiefe points of our faith, not onelyonly becauſe it treateth of the chiefe and principall matters, but alſo becauſe this doctrine is moſt of all others called by heretiques into controuerſie. For there are two principall controuerſies between the Church and Heretiques: The firſt, Of the doctrine concerning God, the other, of this doctrine of Juſtification, and either of theſe doctrines beeing ouerthrowen, the other points of our faith eaſily goe to wracke. Wherefore we ought chiefly to fence and ſtrengthen our ſelues againſt hereſies, in the doctrine concerning God and iuſtification.
The ſpecial queſtions.
1 What iuſtice or righteouſnes is in generall.
2 How manifold it is.
3 What iuſtice differeth from iuſtification.
4 What is our iuſtice or righteouſnes.
5 How it is made ours.
6 Why it is made ours.
7 Why it is made ours by faith onelie.
1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS.
A Definition ſo generall of iuſtice can ſcarce bee giuen, as may agree both to God and creatures, (euen ſuch as may agree to the furtheſt and higheſt kindes of iuſtice or righteouſnes, which are, Vncreate, and created righteouſnes) except we wil make a definition full of ambiguity. For vncreated iuſtice or righteouſnes is God himſelfe,Vncreate Iuſtice is God himſelfe. who is the very ſquire and rule of all iuſtice. Created iuſtice is an effect of vncreate or diuine iuſtice in reaſonable creatures. This created iuſtice or righteouſnes may be defined generally, in ſuch ſort as the definition ſhall bee alike common to all ſortes thereof. Juſtice therefore or righteouſnes in generall (as it agreeth to reaſonable creatures) is a fulfilling of thoſe lawes which belong vntounto reaſonable creatures: Our created Iuſtice, is our conformitie with Gods lawes appertaining vntounto vsus.or is the conformitie or correſpondence of reaſonable creatures with the lawes appertaining and belonging vntounto them. It may be alſo defined on this wiſe: Juſtice is a conformitie with God, or with the law of God: Or, it is a fulfilling of Gods law. foreign.For iuſtice or righteouſnes is the obſeruance of the law:foreign. as ſin is the tranſgreſſion of the law: & the name Righteouſnes is deriued from Right, which is the lawe it ſelf: and conformitie with the law is righteouſnes it ſelf. This we muſt know becauſe we muſt be iuſtified by the fulfilling of the law: & we muſt vnderſtand that the law is not aboliſhed, but eſtabliſhed, by the goſpel. For the righteouſnes & iuſtice of the Goſpel is the fulfilling of the lawe: but doth not at all diſagree from the lawe. Obiect. He that is iuſt and righteous is conformed and agreeable vntounto the law. To iuſtifie is to make iuſt. Therefore to iuſtifie is to make one agreeable vntounto the law. Anſwere. All this is graunted: that is either in himſelfe to be ſo, or in another. Now theſe are all one, the imputed righteouſnes or iuſtice of an other, the righteouſnes, of the Goſpel, the righteouſnes of faith. Wherefore to iuſtifie is, to aſſoile and abſolue one from ſin, for that iuſtice or righteouſnes, which either is in himſelf, or in an other. This ſignificatiō & meaning of the worde is prooued throughout the whole Epiſtle to the Romans: It was imputed to him for righteouſnes.
2 How manifold Juſtice is.
Legall Iuſtice.IVſtice (we ſpeak in general of created iuſtice) is legal and Euangelical. Legal iuſtice is the fulfilling of the Law, performed by him, who is therby ſaid to be iuſt: Or, it is ſuch a fulfilling of the Law, which one performeth by his own obedience: or, it is a conformitie in the Law, which is in him alſo who is called iuſt. This legal iuſtice either is in vsus, or in Angels, or in Chriſt, as he is man, as an accident inherent in his ſubiect. Euangelical iuſtice is alſo a fulfilling of the Law, but is not in him who is called therby iuſt or righteous, but in another, and is onelie imputed vntounto him who is thereof called iuſt: This is chriſts iuſtice or righteouſnes performed for vsus; or that ranſome of the Son of God imputed vntounto vsus by faith.Euangelicall Iuſtice, or the Iuſtice of the Goſpel. It may bee alſo defined briefly thus: Euangelical iuſtice is a conformitie with the law performed by Chriſt, & imputed of God to vsus by faith. The legal iuſtice is performed either by the obedience of the law, or by puniſhment: For the lawe neceſſarily requireth one of theſe. That which is performed by the obedience of the law, is either generall or particular. The general, is an obſeruing of al the laws which belong vntounto vsus; or it is an obedience according to all the lawes vntounto vsus appertaining, 1. Theſ. 4.11. Studie to be quiet, and to meddle with your owne buſines.
Generall or Vniuerſal Iuſtice. …erfect Iuſtice.This generall iuſtice is of two ſorts: perfect and vnperfect. The perfect is an external and internal obedience to all the lawes belonging vntounto vsus. Or, it is a perfect both inwarde and outward conformitie with the law of God. Deut. 27.26. Curſed be he that confirmeth not al the words of this law to doe them. The imperfect or begun iuſtice,Vnperfect Iuſtice. is a conformitie begun onelie and vnperfect, euen ſuch a iuſtice as doth not doe all things, or not after that manner, which the lawe requireth. This vnperfect iuſtice is alſo of two ſorts;Philoſophicall Iuſtice. the one Philoſophicall, the other Chriſtian. The Philoſophicall, is a knowledge in the mind of Gods law and vertues, vnperfect, obſcure, and weake, and whatſoeuer manner of purpoſe in the will and heart to doe thoſe things which are right and honeſt, according to that vnperfect knowledge: and a directing and gouerning of their behauiour and manners according to the lawes.
Chriſtian Iuſtice.The Chriſtian, is regeneration, or a knowledge of God and his law, vnperfect indeede, yet more notable and perfect than the philoſophicall, and to be perfected after this life: riſing from faith and the louelove of God, kindled in the hearts onelyonly of the regenerate, by the vertue and operation of the holy ghoſt through the goſpel, and ioined with an earneſt and ſerious inclination of the will and heart to obey God according to all his commaundements.
The particular iuſtice, Particular Iuſtice. Commutatiue Iuſtice.is that vertue which giueth to euerie one his owne: and is of two ſorts, Commutatiue or exchanging, and diſtributiue. The Commutatiue obſerueth equalitie of things and prices in exchanges and contracts or bargains. The Diſtributiue, Diſtributiue Iuſtice.obſerueth a proportion in diſtributing offices, goods, rewardes, puniſhments, giuing rewardes and puniſhments agreeable and proportionable vntounto the persons.
There is alſo an other diuiſion of iuſtice, namely,Iuſtice of the perſon and of the cauſe. Of the perſon, and of the cauſe. Iuſtice of the perſon, when a perſon is iuſt and agreeable to the law. Of the cauſe, when he hath a iuſt and good cauſe in any controuerſie, whether the perſon himſelfe be good or bad.
3 In what iuſtice differeth from iuſtification.
IVſtice is the verie conformitie it ſelfe with the lawe, and the fulfilling of the lawe, and the thing whereby wee are iuſt before god: which is the very ſatisfaction of Chriſt performed on the Croſſe. Iuſtification is the application of that iuſtice, What Iuſtification is.and by this application, the thing whereby we are iuſt, euen that iuſtice and ſatisfaction of Chriſt, is made ours: and except that bee made ours, or applied and imputed vntounto vsus, wee cannot bee iuſt: as neither the wall is made white, except whitenes be applied vntounto it. For euen in like manner doth iuſtice differ from iuſtification or iuſtifieng, as whitenes from whitening, ſo application and imputation are not all one: for imputation is not extended ſo farre as application. For God alone doth impute: but wee alſo doe applie vntounto vsus.
Now Iuſtification is diuided in like ſort as is Iuſtice.Legall Iuſtification. For there is one Juſtification legall, which is a working of that conformitie with God, or with the law of God in vsus, when as wee are regenerated. There is another Iuſtification Euangelicall, which is an application of the Euangelicall Iuſtice vntounto vsus, Euangelicall Iuſtification.but not a transfuſion of the qualities into vsus: or, it is an imputation of anothers iuſtice, which is without vsus, & an aſſoiling and abſoluing of vsus in iudgement. Pſal. 143.2. In thy ſight ſhall none that liueth be iuſtified. Therefore that iuſtice, whereby, being applied and imputed vntounto vsus, wee are iuſtified, is not in vsus, but without vsus.
4 What is our iuſtice.
Our righteouſneſſe is Chriſts ſatisfaction, which conſiſteth in his whole humiliation.OVR Iuſtice or righteouſneſſe, that is, the iuſtice or righteouſnes of the Goſpel, whereby we are iuſt in the ſight of God, is not our conformitie with the Law: but it is Chriſts ſatisfaction perfourmed vntounto the Lawe for vsus, or the puniſhment, which he ſusteined for vsus, and ſo his whole humiliation (that is, his taking of fleſhe, his vndertaking of ſeruitude, penu…ie, ignominie, and infirmitie: his ſuffering of that bitter paſſion and death: all which he did vndergoe for vsus, but willinglie) and that humiliation and ſatisfaction freely of God imputed vntounto vsus his faithful and beleeuers. 1. Corinth. 2.2. J eſteemed not to know anie thing among you, ſaue Jeſus Chriſt and him crucified. Coloſſ. 2.10. Ye are compleate in him. Rom. 5.19. By the obedience of one ſhal manie be made righteous. Iſai. 53.5.6. With his ſtripes we are healed. The Lord hath laid vponupon him the iniquitie of vsus al. Nowe that Chriſt might perfourme obedience and ſatisfie for vsus, it behooued him to bee our Mediatour, beeing by himſelfe iuſt and holy. Heb. 7.26. For ſuch an High-Priest it became vsus to hauehave, holy, harmeleſſe, vndefiled, ſeparate from ſinners, and made higher than the heauens. All theſe things are true perfectly & wholy in Chriſt. For hee hath perfectly fulfilled the Law for vsus 1. by the holineſſe of his humane nature. 2.Phil. 2.8. by his obedience: for he became obedient vntounto the death, euē the death of the croſſe: And the former fulfilling of the law, namely, the holineſſe of Chriſtes humane nature, was requiſite for the other, euen for his obedience. This obedience & ſatisfaction of Chriſt is our ſatisfaction, & our proper iuſtice, for which we pleaſe god, for which we are receiued into fauor with God the Father, and which is imputed vntounto vsus. That former fulfilling of the Law is indeed imputed alſo vntounto vsus, namely the humiliation and iuſtice or righteouſneſſe of Chriſtes humane nature, that wee maie bee reputed holy before god: but this holineſſe of Chriſt is imputed vntounto vsus for his obedience or ſatisfaction ſake: becauſe he ſatisfied for vsus gods iuſtice, in ſuſteining eternall puniſhment and paines, which we ſhould hauehave ſuſteined euerlaſtingly. Hence is it, that the effuſion of Chriſtes blood (as being the complement and conſummation of Chriſtes ſatisfaction) is onelyonly ſaid to bee our iuſtice and righteouſneſſe. 1. Ioh. 1.7. The blood of Ieſus Chriſt cleanſeth vsus from al ſin, that is, not only from that which is paſt, but alſo from that which is to come.
Obiection. The ſinnes for which Chriſt hath ſatisfied cannot hurt, but chriſt hath ſatisfied for ſinnes paſt and to come. Therefore ſinnes paſt and to come cannot hurt vsus. Aunſwere. Nowe knitte and force this reaſon, that wee maie ſee whither it tendeth. Reply. That which hurteth not we neede not to eſchue: ſinnes to come hurt not: therefore wee neede not beware of ſinnes to c…me. Aunſ. 1. The Minor is falſe: For god is offended with ſinnes, which is the greateſt hurt: and further, ſinnes bereaue vsus of that conformity with God, & purchaſe bodily paines vntounto the faithful. But we are to diſtinguiſh between theſe queſtions. 1. How a reaſonable creature may be iuſt before god. 2. H…w mā, being a ſinner, may be iuſt before god. 3. Whether a reaſonable creature may merit or deſerue ought at gods hands. To the firſt queſtion, we anſwere, That a reaſonable creature may be iuſt before God by the conformitie with the law inherent in him, as bleſſed men and Angels are iuſt. To the ſecond, That man, being a ſinner, is iuſt by the imputation onelyonly of Chriſts merit: and of this queſtion is our ſpeech, when we ſpeake of iuſtification. To the third, That no reaſonable creature can deſerue ought at gods hands. Luk. 17.10. When yee hauehave done all, ſay, Wee are vnprofitable ſeruantes. For neither is Chriſtes obedience verily any merit, in this reſpect, as if any good came to God by it, but in reſpect of the dignitie of the perſon, bicauſe it was Chriſt that ſuffered, it is called merite. But a man, which is a ſinner, cannot bee iuſt before God. 1. Becauſe before his iustification his woorkes are corrupt. 2. Alſo after his iustification the works of a man, which is a ſinner, are vnperfect. 3. And when they are perfect, as in the life to come they ſhal be, yet can we not ſatisfie for the ſinnes paſt: for we owe thoſe workes, when we doe them.
5 How Chriſtes ſatisfaction is made our iuſtice and righteouſneſſe:
THIS queſtion is adioined, becauſe it ſeemeth abſurd that we ſhould bee iuſtified by that which is another mans,Chriſts ſatisfaction made ours two waies. 1 By God imputing it or applyeng it vntounto vsus. and not ours. The ſatisfaction or iuſtice of Chriſt is made ours, or applied vntounto vsus, two waies, that is, by a double application. The former application is Gods, who in reſpect of that fulfilling of the Law perfourmed by chriſt, accepteth vsus, and applieth the ſame vntounto vsus; that is, he imputeth it, no leſſe than if wee had neuer ſinned, or at leaſt had paied and ſuffered ſufficient puniſhment for our ſinnes. For albeit to iuſtifie ſignifieth to make iuſt, yet in the Church it ſignifieth another thing, and is taken in another ſenſe. Or god doth applie it, when hee imputeth the fulfilling of the Lawe perfourmed by Chriſt vntounto vsus, euen as if it were perfourmed by vsus, neither wil at all puniſh vsus. But to impute, is, to accept chriſts ſatisfaction, performed to this end, that it might be our iuſtice & righteouſnes.2 By our ſelues, applyeng it vntounto our ſelues. We then alſo applie vntounto vsus the fulfilling of the Law perfourmed by Chriſt, when we are ſtedfaſtly perſuaded, that God doth impute, applie & giuegive it vntounto vsus, and for it reputeth vsus for iuſt, abſoluing vsus from al guilt. Without this application the former is not at all: and this latter is alſo from God. For God firſt imputeth vntounto vsus Chriſtes ſatisfaction; then he engendereth faith in vsus, whereby wee maie applie the ſame vntounto vsus. Whence alſo it appeareth, that Gods application doth go before, & is the cauſe of our application, which is of faith; albeit his is not without ours; as chriſt alſo ſaith, Ioh. 15.16. Ye hauehave not choſen me, but I hauehave choſen you. Moreouer wee may then bee aſſured and certaine that the righteouſneſſe or ſatisfaction of Chriſt is imputed vntounto vsus of God,When wee may be aſſured of Chriſts ſatisfaction imputed vntounto vsus. when wee earneſtly deſire the grace of God, and feele the holy ghoſt to work in vsus a true confidence in the Mediatour of the faithful. That which we hauehave nowe ſpoken of both applications, both gods, and ours, doth manifeſtly ſhew what is meant in this place by iuſtifieng: Which is, that, to iuſtifie, is not, to make one iuſt who is vniuſt: but to repute him for iuſt and righteous who is vniuſt, and to abſolue the vniuſt and vnrighteous from al guilt, and not to puniſh him, and this for anothers iuſtice and righteouſneſſe imputed by faith vntounto vsus. Obiection. But to iuſtifie is to make one iuſt who is vniuſt. Aunſwere. This indeede is true, in general, but in the Church it is taken otherwiſe. For the legall iuſtification, is a woorking of iuſtice and righteouſneſſe in vsus, as in one ſubiect. But the iuſtification of the goſpell, whereof wee ſpeake here, is a farre diuerſe thing. For the ſubiect of that iuſtice and righteouſneſſe, which is made ours by the Goſpels iuſtification, that is, whereby being appplied by faith vntounto vsus wee are reputed iuſt and righteous, is Chriſt himſelfe: and wee are onelyonly the obiect of this iuſtice, and the matter about which it is conuerſaunt, but the matter wherein it is inherent is Chriſt only.
6 Why Chriſts ſatisfaction is made ours.
THE perfect fulfilling of the Law performed by Chriſt for vsus is made ours or applied vntounto vsus, The cauſe of Chriſts ſat…sfaction applied & imputed, is in God onelyonly, not in vsus.through the alone and free merciemercy of God, as who from euerlaſting did predeſtinate vsus, and freely chuſe vsus, to whom he might apply of his mere grace by faith that iuſtice and righteouſneſſe at his appointed time. Wherefore al imagination and affirmation of merit is to bee taken awaie, as which fighteth with the grace of God, and is a denial of his diuine grace. For the grace and merciemercy of GOD is the onelyonly cauſe of both applications. Hee of his goodneſſe infinite and paſſing meaſure, applieth Chriſtes merit vntounto vsus, and maketh that we alſo may apply the ſame vntounto vsus. The cauſe therefore, why this application is wrought, is in God alone: but not at al in vsus, that is, it is neither anie thing foreſeene in vsus, neither alſo our apprehenſion and receiuing of this iuſtice. For all the giftes and graces which are in vsus, are effectes of the application of Chriſtes merit: and therefore that merit of Chriſt is no waie applied vntounto vsus for the workes ſake which we doe, but this is done, as the Apoſtle teacheth Epheſ. 1.5. according to the good pleaſure of his wil. Whereupō alſo it is ſaid, 1. Cor. 4 7. What haſt thou that thou haſt not receiued? And Epheſ. 2.8. By grace are ye ſaued through faith, and that not of your ſelues: it is the gift of God. And here it is to be obſerued, that, to bee ſaued by the grace of God, and to be iuſtified by faith, are not all one: for that ſignifieth the impellent or motiue cauſe in God: this the inſtrumental cauſe in vsus, whereby we apprehend the righteouſneſſe of Chriſt imputed vntounto vsus. Chriſt is in reſpect of our iuſtification, 1. As the ſubiect & matter wherein our iuſtice is. 2. As the impellent cauſe, becauſe he obtaineth it. 3. As the chief efficient, becauſe he together with his Father dooth iuſtifie vsus: and 4. Becauſe he giueth vsus faith whereby we beleeue and apprehend it. The mercy of god is, as the impellent cauſe thereof in GOD. Chriſtes ſatisfaction is the formal cauſe of our iuſtification, giuing the very life and being vntounto it.
7 Why Christes ſatisfaction is made ours by faith onelie.
Faith the apprehenſiue inſtrument of Chriſts ſatisfaction.CHRISTES ſatisfaction is made ours by faith alone: 1. Becauſe faith is the onelyonly inſtrument which apprehendeth Chriſts ſatisfaction. 2. Becauſe the proper act & operation of faith, and not any other act of vertue, is the application or apprehenſion of Chriſtes merite: yea, faith is nothing elſe than the acceptation it ſelfe, or apprehenſion of anothers iuſtice, and of the merit of Chriſt. 3. It is done by faith onelyonly: becauſe we are iuſtified by the obiect of faith onelyonly, to wit, by the merite of Chriſt alone, beſides which there is no iuſtice of ours, nor any part thereof. For wee are iuſtified freely for Chriſtes ſake, without woorkes: There is nothing which is our iuſtice and righteouſnes before God, neither in whole, nor in part, beſides Chriſtes merite: onelyonly by receiuing and beleeuing anothers iuſtice, and not by working wee are iuſtified. Not by working, nor by meriting, but by apprehenſion and acceptation only we are iuſt and righteous. Wherefore we are iuſtified by faith onelyonly; by faith, as Saint Paul ſpeaketh, as by a mean and inſtrument: but not for faith, as the Papiſtes ſay, who wil admit both theſe maners of ſpeaking, as if faith were indeede the application, whereby we apply vntounto our ſelues Chriſtes iuſtice, but were alſo beſides a certaine work or merite, whereby we merite to bee iuſt. Nowe the excluſiue particle (onelyonly) is added, that whatſoeuer merit of ours may bee excluded and faith vnderſtoode with relation and reſpect to Chriſtes merit, which is our iuſtice: That ſo the ſenſe may be: Chriſtes merite iuſtifieth vsus, and not faith it ſelfe: that which is apprehended dooth iuſtifie vsus, and not the inſtrument which doth apprehend. Neuertheleſſe, this propoſition, Wee are iuſtified by faith, may bee vnderſtoode alſo without relation, to wit, wee are iuſtified by faith, as by a meane. But this propoſition of the Apoſtle, Faith was imputed to him for righteouſneſſe, and other the like are neceſſarilie to bee vnderſtoode with a relation vntounto Chriſtes merite and iuſtice. Faith was imputed vntounto him for righteouſnes, as faith is the apprehending inſtrument of righteouſnes apprehended, faith beeing as it were the hande wherewith the Iuſtice of Chriſt is receiued: and by this means faith is wholy excluded frō that which is receiued by faith; vntounto which nature notwithſtanding of faith it were repugnaunt, That For faith we ſhould be iuſt and righteous. For if for faith; then faith were nowe no longer an acceptation of anothers righteouſneſſe, but were a merit and cauſe of our owne iuſtice, neither ſhould receiue anothers ſatisfaction, which now it ſhould hauehave no neede of.
Obiections againſt this Doctrine of Iuſtification.
1 OBiection. Wee are iuſtified by faith. Faith is a woorke. Therefore we are iuſtified by the woorkes thereof, that is, by the merite of faith. Aunſwere. Firſt the conſequence of this reaſon is denied, becauſe more is in the concluſion than in the premiſſes: of which premiſſes this onelyonly followeth. That by that worke wee are iuſtified, as by an inſtrument or meane, not as an impellent cauſe. Nowe it is one thing to be iuſtified by faith, that is, to be iuſtified, (faith only being the meane to receiue it) by the bloode of Chriſt: and it is another thing to be iuſtified for faith, that is, for the merite of faith. 2. The kinde of affirmation is diuerſe: for in the Maior, faith is vnderſtoode with relation to Chriſtes merite, in the Minor it is taken abſolutelie and properlie.
2 Obiection. Juſtice is that whereby wee are formallie or eſſentiallie iuſt. Faith is iuſtice. Therefore we are by faith formallie and eſſentiallie iuſt. Aunſwere. The conſequence of this reaſon is to bee denied, becauſe the kinde of affirmation is diuers. For the Maior is meant properly; but the Minor*Per Metalepſin. figuratiuely, one thing being taken for another, faith for the obiect of faith, which is Chriſts merite and iuſtice.
3 Obiection. Faith is imputed for righteouſnes, as Paul ſaith. Therefore for faith we are righteous. Aunſwere. This is alſo figuratiuely vnderſtood: becauſe by faith, which is imputed for righteouſnes, is correlatiuely vnderſtood the obiect of faith, vntounto which faith hath relation. For Chriſts merite, which is apprehended by faith, is properly our iuſtice, and this merite of Chriſt is the formall cauſe of our iustice. The efficient of our iuſtice is God, applying that merite of Chriſt vntounto vsus. The inſtrumental cauſe of our iuſtice is faith. And therefore this propoſition▪ We are iustified by faith, being legallie vnderſtoode with the Papiſts, is not true, but blaſphemous: but being taken correlatiuely, that is, Euangelically, with relation to Chriſts merit, it is true. For the correlatiue of faith is the merit of Chriſt, which faith alſo as a ioint-relatiue or correlatiue reſpecteth, and as an inſtrument apprehendeth.
4 Obiection. That which is not alone, dooth not iuſtifie alone: Faith is not alone. Therefore faith dooth not iuſtifie alone. Aunſwere. Here is a fallacie of compoſition, the reaſon beeing deceitfully compoſed. For the woorde alone, is compoſed and ioined in the concluſion with the predicate, which is the woorde iuſtifie: but in the premiſſes or antecedent, it is ioined with the verbe is. The Argument is true, if in the concluſion alone bee not ſundred from the verbe is, or from being, which is the participle of is, but bee ioined with it, on this wiſe: Faith therefore doth not iuſtifie alone, that is, being alone. For if it be ſo vnderſtood, the argument is of force: for faith is neuer without workes as her effects. Faith iuſtifieth alone, but is not alone, when it iuſtifieth, hauing workes accompanying it, as effects of it, but not as ioint-cauſes with it of iuſtification.
5 Obiect. That which is required in thoſe who are to be iuſtified, without the ſame faith doth not iuſtifie. Good works are required in thoſe who are to be iuſtified. Therefore without good workes faith doth not iuſtifie. Aunſ. The particle without is ambiguouſly & doubtfully taken: for in the Maior it is taken thus; Faith without it, that is, being without it, doth not iuſtifie: So that the ſame fallacie is in this obiection which was in the former. The Minor alſo of this obiection is more at large to be explaned. In them who are to be iuſtified moe things are required, but not after the ſame maner. Faith is required in them who are to be iuſtified, as an inſtrumēt apprehending anothers iuſtice. Good works are required in them, not as a cauſe of iuſtification, but as effectes of faith: and as it were a teſtimony of their faith and thankefulnes. For faith is not without her fruit. Now to applie the merit of Chriſt is the proper act of faith, but other good workes are not ſo, though they alſo proceede from faith: Wherefore alſo the apprehenſion of Chriſts merite is after another manner required in them that are to bee iuſtified, than are other good woorkes. For faith with this her proper act (without which faith cannot bee conſidered) is required as a neceſſarie inſtrument, whereby we applie Chriſts merite vntounto vsus. But good woorkes are not required, that by them we may apprehend Chriſts merite, and much leſſe that for them wee ſhould be iuſtified: but that by them we may ſhew our faith, which without good woorkes is dead, and is not knowen but by them. Whatſoeuer is neceſſarily coherent with the cauſe, that is not therefore neceſſarily required to the proper effect of that cauſe: but good workes, although they are neceſſarily coherent and ioined with faith, yet are they not neceſſarie for the apprehenſion of Chriſts merit, that we ſhould ouer and beſides faith, by them alſo apply the ſame vntounto vsus.
6 Obiection. The Meſſias bringeth euerlaſting iuſtice and righteouſnes. Jmputed righteouſnes is not eternall. Therefore wee are not thereby iuſtified. Aunſwere. It is ſaid that Chriſtes righteouſneſſe ſhall bee an euerlaſting righteouſneſſe; but after a diuerſe manner. For in the life to come wee ſhal bee iuſt after another manner, than in this life. For although we ſhall then be iuſt by the ſame righteouſnes, euen by the righteouſnes of Chriſt imputed vntounto vsus: yet with this ſhall alſo the legal iuſtice and righteouſneſſe be continued, ſo that then alſo by the legall righteouſneſſe we ſhall be perfectly iuſt, becauſe now onelyonly we are, as concerning that, but in part and beginning iuſt. Each iuſtice, both the iuſtice of the Law, and the iuſtice of the Goſpel, is eternall, by continuation: And the iuſtice and righteouſneſſe of the Goſpell, that is, the iuſtice of Chriſt imputed vntounto vsus, is eternal by continuation of the imputation: The iuſtice of the Law is eternal by continuation of good woorkes, euen as it is continued by good woorkes, firſt, and beginning in this life, vntill at length after this life it bee perfected, and become perfect, and ſo continue to al eternity.
7 Obiection. Knowledge dooth not iuſtifie. Faith is a knowledge. Therefore faith doth not iuſtifie. Aunſwere. Knowledge alone, dooth not iuſtifie. But iuſtifieng faith is not a knoweledge onelyonly, but alſo a confidence and ſure perſuaſion, whereby as a meane we apply Chriſtes merit vntounto vsus. And furthermore, Knowledge and this ſure perſuaſion are much different. Knowledge is in the vnderſtanding: but this is in the will. Therefore a ſure perſuaſion or confidence is not only a knoweledge of a thing: but alſo a will and purpoſe of doing or applieng that which wee knowe, or of reſting in it, ſo that wee are thereby ſecure, and take ioie of heart therein.
8 Obiection. Saint Iames ſaith, cap. 2.24. Yee ſee then how that of workes a man is iuſtified, and not of faith onelie. Anſwere. 1. Hee ſpeaketh of that iuſtice, whereby wee are iuſtified through our workes before men, that is, are approued iuſt, or are found to be iuſtified: but he ſpeaketh not of that iuſtice whereby we are iuſtified before God, that is, whereby wee are reputed of God iuſt for vniuſt. For hee ſaith in the ſame chapter: Shew me thy faith by thy works, and J will ſhewe thee my faith by my woorkes. 2. He ſpeaketh not of a true or liuely faith, but of a dead faith, which is without works.
9 Obiection. Euil workes condemne. Therefore good workes iuſtifie. Anſ. 1. Theſe contraries are not matches: for our euil works are perfectly euil; our good workes, are imperfectly good. 2. Although our good woorkes were perfectly good, yet ſhould they not deſerue eternal life, becauſe they are debts. VntoUnto euil workes a reward is giuen by order of iuſtice: vntounto good works not ſo, becauſe we are obliged and bound to doe them. For the creature is obliged vntounto his creator, neither may he of the contrary bind god vntounto him by any works or means to benefit him.
10 Obiect. Saint Iohn ſaith 1. Ioh. 3.7. He that doth righteouſnes is righteous. Therefore not he that beleeueth. Anſ. 1. He is righteous before mē, that is, by doing righteouſnes, he declareth himſelf righteous to others: but before god we are righteous, not by dooing righteouſnes, but by beleeuing. 2. He ſheweth there not how we are righteous, but what the righteous are, when he ſaith, that hee that is regenerated, is alſo iuſtified.
11 Obiection. Chriſt ſaith, Luk. 7.47. Many ſinnes are forgiuen her: becauſe ſhe loued much. Therfore good works are the cauſe of iuſtification. Anſ. 1. Chriſt here reaſoneth from the latter to the former, from the effect which commeth after, to the cauſe which goeth before. Manie ſins are forgiuen her: Therefore ſhee loued much: and becauſe there is a great feeling in that woman of the benefite, it muſt needes therefore bee that the benefite is great, and many ſins are forgiuen her. That this is the meaning of Chriſtes woordes, appeareth by the parable which hee there vſeth. 2. Not euerie thing that is the cauſe of conſequence in reaſon, is alſo the cauſe of the thing it ſelfe which followeth in that conſequence of reaſon. Wherefore it is a fallacie of the conſequent, if it bee concluded, Therefore for her louelove manie ſins are forgiuen her. For the particle (becauſe) which Chriſt vſeth, doth not alwaies ſignifie the cauſe of the thing folowing: It foloweth not, The Sunne is riſen, becauſe it is day: Therefore the day is cauſe of the riſing of the Sun: the contrarie rather is true.
12 Obiection. That which is not in the Scripture, is not to be taught, or reteined. That wee are iuſtified by faith onelie, is not in the Scripture, neither the wordes themſelues, nor the ſenſe of the woords: Therefore it is not to be reteined. Aunſwere. To the Maior we ſay, That which is not in Scripture, neither in words nor in ſenſe, is not to be reteined. But, that we are iuſtified by faith onelyonly, is conteined in Scripture, as touching the ſenſe thereof: For we are ſaid to be iustified freely, Rom. 3.27. Gal. 2.16. Eph. 2.8, 9. Tit. 3.5. 1. Iohn. 1.7.without the workes of the Law: by faith, without merite: Not of anie righteouſneſſe which we hauehave doone: The blood of Jeſus Chriſt cleanſeth vsus from al ſinne. Therefore no woork ſhall be meritorious: If no worke, Therefore are we iuſtified by faith onelyonly apprehending Chriſtes merit. Wherefore wee are neceſſarily to retaine the particle (onelie) 1. That all merite either of faith or our workes maie be remooued from this woork of our iuſtification. 2. That it maie be ſhewed that faith, not the merite of faith, is neceſſarily required to iuſtice, becauſe the iuſtice or merite of Chriſt is giuen by faith onelyonly, and by this meane alone we receiue that iuſtice and righteouſneſſe.
13 Obiection. Jf Chriſt hath ſatisfied for vsus, we ſhall not be iuſtified freelie, but for merite and deſert. Aunſwere. Wee are iuſtified freely in reſpect of vsus, not freely in reſpect of Chriſt, whom the ſauing of vsus coſt full dearely.
14 Obiection. Reward preſuppoſeth merite; So that where reward is, there is alſo merite. For reward and merite are correlatiues, whereof if one bee put, the other is put alſo: But euerlaſting life is propoſed as a reward for good workes; therefore alſo the merite of good workes is euerlaſting life. Aunſwere. The Maior is ſometimes true as concerning creatures, as when men may merite or deſerue of men. But neither alwaies among men doth it folowe that there is merite, where there is reward. For men alſo oftentimes giuegive rewards not of merit or deſert. Now it is vnproperly ſaide of God, that he propoſeth eternal life vntounto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cauſe eſpecially doth God ſay, that he wil giuegive a reward to our workes, thereby to ſhew that good workes are grateful and pleaſing vntounto him.
15 Obiection. That which is not required vntounto iuſtification is not neceſſarie to be done. Good woorkes are not required vntounto iuſtification. Therefore it is not neceſſarie to doe them. Anſwere. The Maior is falſe, if it bee meant generallie: becauſe wee ought to doe good woorkes in token of thankefulnes. But if the Maior be meant particularly, then nothing can bee concluded, the premiſſes beeing meere particular: nowe good woorkes are as an effect without which the cauſe, to wit faith, cannot be. Therefore good workes verily are neceſſarie, but not as any cauſe or merite of iuſtice.
16 Obiection. He that is iuſtified by two things, is not iuſtified by one only. But we, beſides that we are iuſtified by faith, are iuſtified alſo by the merite and obedience of Chriſt: therefore not by faith onelyonly. Anſwere. He that is iuſtified by two things, is not iuſtified by one onelyonly, that is, after one and the ſame manner. But we are iuſtified by two thinges, after a diuerſe manner. For we are iuſtified by faith, as by an inſtrument apprehending iuſtice: but by the merit of Chriſt, as by the formal cauſe of our iuſtice.
17 Obiect. Doctrine which maketh men profane, is not to be deliuered. But this doctrine, that we are iuſtified by works, maketh men profane. Therefore it is not to be deliuered. Anſ. If it ſhould ſo fal out with any man, it were but an accident. Reply. Euen thoſe thinges which fall out to bee euils by an accident are to be eſchued: But this doctrine maketh men by an accident euil: Therefore it is to be eſchued. Aunſwere. Thoſe thinges which fal out to be euils by an accident are to be eſchued, if ther remain no greater cauſe, for which they are not to bee omitted, which by an accident make men euil. But we hauehave greater cauſes, why this doctrine ought to be deliuered. 1. The commaundement of God. 2. Our owne ſaluation.
18 Obiection. Chriſt hath brought vsus eternall iuſtice. This applied iuſtice is not eternal: Therefore this is not our iuſtice, but God himſelfe is our iuſtice. Aunſwere. The Lorde is our iuſtice, that is, our iuſtifier. But that our applied iuſtice is eternal, hath been ſhewed before; becauſe the imputation thereof is continued to all eternity. That iuſtice alſo of the Lawe which is begunne in vsus in this life, ſhall bee continued, and perfected in the life to come. But that iuſtice which is God himſelfe is not in vsus: becauſe ſo God ſhould be an accident to his creature, and become iuſtice in man. For iuſtice and vertue are thinges created in vsus, not the eſſence of God. Moreouer Oſiander, who obiecteth this, doth not diſcerne the cauſe from the effect. As we liue not, or are wiſe by the eſſence of God (for this is all one, as to ſay, that wee are as wiſe as God) ſo alſo we are not iuſt by the eſſence of God. Wherefore nothing is more impious than to ſay, That the eſſentiall iuſtice of the creatour is the iuſtice of the creatures: for thereof it would follow, that wee hauehave the iuſtice of God, yea the verie eſſence of God. The cauſe muſt be diſcerned from the effect, increate iuſtice from created iuſtice.
19 Obiection. Where ſinne is not, there is no place for remiſſion or imputation. Jn the life to come ſinne ſhall not be. Therefore no place there for remiſſion or imputation. Aunſwere. In the life to come ſhall not bee remiſſion of any ſin then preſent, but the remiſſion which was graunted in this life ſhall continue and endure for euer. And that conformity alſo which we ſhal hauehave with God in the life to come, ſhal be an effect of this imputation.
20 Obiection. Ten Crownes are part of a hundred Crownes in paiment of a debt. Therefore good workes alſo may be ſome part of our iuſtice. Aunſwere. There is a diſſimilitude: becauſe ten Crownes are a whole part of an hundred Crownes. But our workes are not a whole and perfect part.
21 Obiection. It is ſaid that Phinees worke and deede was imputed vntounto him for righteouſnes. Anſwere. The meaning of the place is; That God did approue his worke: but not, that he was iuſtified by that worke.
Why we are iuſtified by chriſts merit onelyonly.We are iuſtified by the merite of Chriſt onelyonly, 1. For his glorie; that his ſacrifice might not bee extenuated and made of leſſe value 2. For our owne comfort; that we may be aſſured, that our iuſtice doth not depend vponupon our owne woorkes; but vponupon the ſacrifice of Chriſt onelyonly: otherwiſe we ſhould leeſe it a thouſand times.
Why we are not Iuſtified partly by faith, and partly by works. Gal. 3.10.We are iuſtified not partly by faith, & partly by works, 1. Becauſe works are vnperfect, and therefore our iuſtice alſo ſhould be then vnperfect. Curſed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them. 2. Although they were perfect, yet are they due and debt: So that wee cannot ſatisfie for an offence paſt by them. When ye hauehave done all that yee are commaunded, ſay, wee are vnprofitable ſeruants. 3. They are Gods works, who worketh them in vsus. 4. They are temporarie, neither hauehave anie proportion with eternall bleſſinges. 5. They are effectes of iuſtification; therefore no cauſe. 6. They are excluded, that wee might not hauehave, whereof to glorie. 7. If they were part of our iuſtification, our conſcience ſhould be deſtitute of ſtable and certaine comfort. 8. Chriſt ſhould hauehave died in vain. 9. We ſhould not hauehave the ſame way to ſaluation. 10. Chriſt ſhould not be a perfect Sauiour.
Why our works are vnperfect, & therefore cannot merit.Now our workes are vnperfect, 1. Becauſe we omit manie things which we ſhould doe, and doe manie things which we ſhould not doe. 2. Becauſe we blend and mingle euil with that good which wee doe; that is, wee doe good, but wee doe it ill. The thinges are good which wee doe, but the manner after which wee doe them is not good.