A Treatise of Justification, Book 1 · Chapter 2
CAP. II. The efficient causes of Iustification.
§. I.
BUt in this definition besides the Genus, not onelyonly all theThe Causes of Justification. causes of Iustification, but also the essentiall parts thereof are briefly comprised; which I will now distinctly propound. The causes, because in the knowledge of them standeth the science of every thing: the essentiall parts, because in them justification it selfe consisteth. The causes of justification, as of all other things, are foure: The Efficient, the Matter, the Forme, the End.
The Efficie…t causes are of two sorts, either principall or instrumentall. The principall is God, which I noted in the definition, when I said,The principall efficient. it is an action of God. For it is God that justifieth, as the Scriptures in many places doe testifie: as namely, Rom. 3. 26, 30. 4. 5, 6. 8. 30, 33.Rom. 3. 26, 30. 4. 5, 6. 8. 30, 33. Gal. 3. 8. Gal. 3. 8. God, I say, the Father, the Sonne, and the Holy Ghost. For it being an outward action of God (or, as the Schoolemen speake, ad extra) respecting the Creatures, it is the common action of the whole Trinity. And thus God alone, as the Iudge doth justifie. For he alone is the Lawgiver, aIa…. 4. 12.who hath power over our soules against whom wee sinne, bPsalm. 51. 4.and by our sinne become his debtours, when we transgresse his law. And therefore he alone properly forgiveth sinnes, as himselfe professeth, Esay 43. 25. and as the Scribes and Pharisees confesse as a receivedEsay 43. 25. truth, Luk. 5. 21. For who may take upon him to remit those debts, which wee owe to God? It is he, who reconcileth us unto himselfe in Christ, not imputing our sinnes, 2 Cor. 5. 19. and accepting of us in his2 Cor. 5. 19. beloved, Ephes. 1. 6. It is he alone, that forgiving our sinnes freeth us from hell, and giveth us right to his heave…ly kingdome. Which doctrineEphes. 1. 6. serveth, first, for our direction and instruction, where to seeke and to sue for justification and remission of sinnes. Not to any creature, but to God alone in the name c1 Iohn 21. 2.and mediation of Christ, to whom alone our Saviour directeth us dMatth. 6. 12.to sue for pardon. Secondly, it ministreth strong consolation to all the faithfull. For seeing it is God that justifieth them,Rom. 8. 33. who shall lay any thing to their charge? Who shall condemne, &c? Thirdly, it s…rveth for the confutation, or rather condemnation of the Pope and all popish priests, who take upon them power, not as Ministers of the Gospell to declare and pronounce remission of sinnes, but as Iudges to remit them: it being a proper attribute of God, Exod. 34.Exod. 34. 7. 7. which he appropriateth to himselfe, Esay 43. 25. and which no meereEsay 43. 25. man can without blasphemy arrogate to himselfe, Mark. 2. 7.Marke …. 7.
§. II. With the principall cause we are to joyne the considerationThe Motives. of the motives, or moving causes; both without God, which of some are called foreign, and also within himselfe, which are called foreign. which are indeed principia agendi. The former, are mans misery (which though it be not properly a cause but the object of mercy, yet is said to bee a motive, and is used as a reason, to move to mercy *Psalm. 6. 2. 123. 3. 31. 9.; and thence misericordia hath its name) and Christs merits, which properly are the procatarcticke cause of our justification, besides which there is no other merit. The moving causes within God are his Mercy and his Iustice, which I signified in the definition, when I said, that justification is a most gr…cious and right… action os God. For as in many, if not in all the workes of God, his mercy and justice meet together, so especially in the worke of our Iustification and redemption, which Cardinall C…jetan e well observed, The holy Scripture, saith he, doth not say that we are justified by grace alone, but by grace and justice together, but both of God, that is, by the grace of God and by the justice of God, and not by the righteousnesse of men. By grace, I understand the gracious love and favour of God in Christ, vouchsafed unto us in him before all secular times, 2 Tim. 1. 9. in which he hath graciously accepted us in his beloved, by which fIn Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam, sed per gratiam simul & iustitiam, sed utramque Dei, hocest per gratiam Dei, & per iustitiam Dei, & non per justitiam hominum. 2 Tim. 1. 9.as we are elected and called and shall be saved; so by the same we are justified, and that freely without any cause in us, Rom. 3. 24. Now the Lord is said to justifie us by his grace, first, because of his free-grace, hee gave his owne Sonne to bee our righteousnesse. Secondly, because of his owne free grace he hath given us those meanes whereby the righteousnesse… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5, 6. 2. 5. 8 2 Tim. 1. 9. of Christ might bee communicated unto us, as namely the Ministery of the Word and of the Sacraments. Thirdly, because of his grace hee blesseth those meanes unto us, working and encreasing in us the grace of faith by which we are justified: and las…ly, when we doe by faith, gEphes. 2. 8▪which is his gift, b…leeve, hee freely imput…th unto us the righteousnesse of Christ, accepteth of us in him, and in him adopteth us to be his sonnes and heires of eternall life.The Lord is als… just, in justisying a sinner. Rom. 3. 25, 26.
§. III. But as the Lord is gracious in justifying a beleeving sinner, so hee is also righteous, Rom. 3. 25, 26. For th…refore hath the Lord set forth his sonne and our Saviour to bee a propitiation through faith in his blood, to declare his righteousnesse through the remission of sinnes that are past by the forbearance of God: to declare I say at this time his righteousnesse, that he might be just, and the Iustifier of him which beleeveth in Iesus. For such is the righteousnesse of God, that hee forgiveth no mans sinne for which his Iustice is not fully satisfied by Christ: neither doth hee accept of any as just, but such as by imputation of Christs righteousnesse are made just in him. The consideration of this justice of God in forgiving sinnes, doth afford singular comfort to the faithfull. For seeing the Lord forgiveth no sinne for which his justice is not satisfied; and seeing our Saviour hath fully satisfied the justice of his Father for the sinnes of all that beleeve in him: from hence we may be assured, that as there is no condemnation to them that are in Christ Iesus, so no punishment properly so called, that is, such a penalty as is inflicted in ordine justitiae, and by way of vengeance: because it cannot stand with the justice of God to punish the second time those sinnes in us, for which his justice is already fully satisfied in Christ.The actions of the three persons distinguished.
§. IV. But the actions of God the principall efficient of justification are to bee distinguished, according to the distinction of the three Persons. For God the Father justifieth as the primary Cause and Authour: the Sonne as the meritorious cause: the holy Ghost as the cause applicatory, that is to say, God the Father through the Sonne doth justifieThe Father. us by the holy Ghost. The Father, I say, as primary cause; and that in two respects; first, in that hee gave his onelyonly begotten Sonne for us, and set him forth to be a … through f…ith in his blood, that all who beleeve in him should bee iustified, Rom. 3. 25. Ioh. 3. 16. Rom. 3. 25. Iohn 3. 16.Secondly, as the Iudge in absolving those that beleeve, and pronouncing them just in Christ. The Sonne, as the Mediatour and meritoriousThe Sonne. cause; and that also in two respects. First, as he is our Surety, who paid our debt, and our Redeemer who laid downe the price of our redemption for us, Esay. 53. 11. affording unto us the matter and merit ofEsay 53. 11. our justification. Secondly, as hee is our Intercessour and Advocate to plead for us, that his merits may be imputed to us, Rom. 8. 34. 1 Ioh. 2. 2. Rom. 8. 34. 1 Iohn 2. 2. Heb. 7. 25. 9. 24.Heb. 7. 25. 9. 24. God the Father therefore justifieth, as the primary cause per authoritatem, as the Schoolemen speake; the Sonne, as the secondaryEsay 53. 11. cause per ministerium. For so it is said, Esa. 53. 11. My righteous servant shall justifie many. The Father, as the Iudge; the Sonne, as the Mediator and Advocate. The Father, as the Creditour accepting Christs satisfaction for us: the Sonne, as the Surety paying our debt for us. But howsoever God the Father hath given his So…ne, and the Sonne hath given himselfe for us, and hath paid that price, and performed that obedience which is sufficient for our justification: notwithstanding none are actually justified by the merits of Christ, but they onelyonly to whom they are applyed. For although the sufferings of Christ be a precious salve to cure our soules; yet they will not heale us unlesse they bee applyed. And although his righteousnesse bee as a wedding garment to cover our nakednesse, yet it will not cover us, unlesse it bee put on. In the third place therefore the holy Ghost may also be said toThe holy Gh…st. justifie us, because hee doth apply unto us Christs merits unto our justification; both as he is the Spirit of regeneration working in us the grace of faith, by which we receive Christ unto our justification in foro coelesti: and also as hee is the Spirit of adoption confirming our faith, and working in us the assurance of our justification, by which wee are justified in foro Conscientiae.
§. V. Now the meanes of this application, are instrumentall causesInstrumentall causes. of our justification, and doe justifie instrumentally. And these are of two sorts, viz. on Gods part, and on ours. For to effect this application, there must bee manus Dei offerentis, the hand of God offering, and manus accipientis, the hand of the receiver. The instruments on Gods part, are the ministery of the Word and Sacraments, whereby the holy Ghost doth beget and confirme faith in us. In respect whereof MinistersThe Ministerie of the Gospell. are said to justifie men; Dan. 12. 3. For as touching the ministery of the Gospell: first, in it the benefit of the Messias, as namely reconciliation, adoption, and justification, &c. is revealed and offered to all that shall beleeve, and by it wee are stirred up to receive and embrace it. In which respect the preaching of the Gospell is called the ministery of reconciliation; and the Ministers are Gods Embassadours sent to entreat men in Gods name and in Christs stead, that they would be reconciled2 Cor. 5. 18, 20. unto God, 2 Cor. 5. 18, 20. Secondly, the holy Ghost having thus by the ministery of the Gospell knocked at the doore of mens hearts, in his good time maketh it effectuall, opening their hearts hActs 16. 14.to give a lively and effectuall assent to the Gospell, whereby they receiving Christ and beleeving in him are justified. Thus faith commeth by hearing iRom. 10. 14, 17the Word. And in this respect Preachers of the Gospell are said to be the1 Cor. 3. 5. Ministers by whom men doe beleeve, 1 Cor. 3. 5. Thirdly, in the preaching of the Gospell, seconded and made powerfull by the operation of the holy Ghost, the sentence of justification and remission of finnes, and consequently of salvation is pronounced and concluded in the conscience of the faithfull: when as out of the generall promise of the Gospell, Whosoever truely bel…eveth in Christ hath remission of sinnes, being by the Minister conditionally applyed to the hearer, and absolutely assumed by the beleever, after this manner, If thou, saith the Minister, doest truely beleeve in Christ, thou hast remission of sinnes and thouRom. 10. 9. shalt be saved, Rom. 10. 9. But I (saith the faithfull hearer) doe truely beleeve in Christ, my conscience bearing mee witnesse in the holy Ghost; this conclusion is inferred, as the verdict of the holy Ghost testifying with the conscience of the faithfull in the assumption, according to Gods Word contained in the proposition: therefore I have remission of sinnes, therefore I shall be saved. And in this sense Ministers are said to remit sinnes, Ioh. 20. 23. and consequently to justifie, when theyIohn 20. 23. doe pronounce remission of sinnes to them that beleeve and repent. And whatsoever they doe in this behalfe upon earth according to the Word, is ratified in heaven.
§. VI. As touching the Sacraments: in them first the benefit of theSacraments. Messias is represented before our eyes by the outward signes; whereupon the Sacrament is called Verbum visibile. Secondly, such is the Sacramentall union betweene the signe and the thing signified, that together with the signe the thing signified, that is, Christ with all his merits is offered in the lawfull use of the Sacrament. Thirdly, the benefit of the Messias is not only offered in the lawfull use together with the signe, but also conferd and given to every faithfull and worthy receiver. And hereof the Sacrament is a pledge given to the beleever, to assure him, that as the Minister doth give unto him the signe, so the Lord doth give unto him the thing signified. And in this sense every Sacrament is a seale of that righteousnesse which is by faith, Rom. 4. 11. annexed toRom. 4. 11. the promise of the Gospell, which by delivery of the Sacrament is particularly applyed to every faithfull receiver, to assure him in particular of his justification and salvation by Christ. Thus the ministery of the Gospell is the meanes to beget faith, and the Sacraments the instruments to confirme the same. But the Papists deny both, for that faith is begotten in the ministery of the Word, and that so men attaine to remission of sinnes and justification, they say, it is a fiction of the heretikes of these times. Neither doe they grant that Sacraments are seales of righteousnesse, or that they were ordained to seale the promises unto us. But they hold them to bee such effectuall instruments as doe by vertue inherent in themselves conferre justifying grace (which they call gratiam gratum facientem) ex opere operat…. By which doctrine, a, they have turned Religion into a meere outward formality, according to the prophecy of them, 2 Tim. 3. 5. ascribing all the degrees of salvation to2 Tim. 3. 5. be atchieved in this life, viz. Vocation, Iustification, Sanctification to the externall use of the Sacraments; so they have made their doctrine of justification to bee an idle speculation, whereof in their practice there is little or no use. For to what purpose doe they dispute of justification, by vertuous preparations and gracious dispositions, when they teach that the Sacraments doe ex opere operato, that is, by the very performance of the outward act justifie the receiver, requiring in him neither any vertuous preparation, or gracious disposition, for without them hee is justified. OnelyOnly this caution they doe interpose, that hee doe not ponere obicem mortalis peccati, that hee put not the obstacle of mortall sinne. For if those things should necessarily be required, then the Sacraments should conferre grace, not ex opere operato, as they stifly hold, but ex opere operantis. So much of the hand of the giver.
§. VII. The instrument on our part which is, as it were, manus Faith the instrument to receive.accipientis, the hand of the receiver, is the grace of justifying faith; which I noted in the definition, when I said, that the Lord imputeth the righteousnesse of Christ to a beleeving sinner. Now as touching saith, divers things are to be considered. For first, it is said to justifie, not as it1. Faith justisieth not as it is an habit or gift in us, but as it is the hand …o receive Christ. g De Justif. l. 1. cap. 17. is a qualitie or habite in us, as the Papists teach; ipsa fides, saith g Bellarmine, censetur esse justitia, faith it selfe is accounted to be justice, and it …elfe is imputed unto righteousnesse, Rom. 4. 5. for so it is a part of sanctification; but as it is the instrument, and, as it were, the hand to receive Christ, who is our righteousnesse. For if we should be justified by faith as it is an habit in us properly, then we should be justified by habituall and inherent righteousnesse, which hereafterhLib. 4. I shall fully disproveAnd if we be not justified by it, as it is an habit, then much lesse as it is an act, as … and his followers teach; as though foreign ipsum credere, did properly justifie. Which opinion is worse than the other. For faith doth justifie (as hereaster shall be proved) as the instrument only; but it is the instrument, not as it is an act, but as it is an habit producing that act: and therefore it is said that we are justified by faith, and that faith is imputediRom. 4. 5. unto righteousnesse. But if wee should bee justified by it, as it is an act, then we should be justified by our owne workes: which hereafterkLib. 4. & 7. is also to be confuted: and further, if we were justified by it, as it is an act, then we should be no longer justified actually than we doe actually beleeve, … so there should bee an intercision of justification (which I proved before to be a continued act) so ost as there is an intermission of the act of faith; which is ridiculous. Againe, if wee should be justified by faith, either as it is an habit, or an act in sensu proprio; as they speake, and not relatively or metonymically; then should we be justified by one habit alone, or by the act of one habit: and consequently by a partiall and most unperfect righteousnesse. When it is certaine that all the habits and acts of grace, which are in the best, concurring together are not. sufficient to justifie a man before God for the reasons hereafter to be delivered, lib. 4. & 7. It is true, that faith is imputed for righteousnesse, and is accepted of God, as the perfect performance of the whole law: but this is to bee understood relatively in respect of the object received by faith, that is, Christ, who is the end*Rom. 10. 5. and complement of the Law to all that beleeve; insomuch that whosoever truly beleeveth in Christ, hath fulfilled the Law.Secòndly, it must be such a faith às doth specially apprehend and embrace Christ.
§. VIII. 2. is the consequent of the former. For if faith doth justifie onelyonly as it is an hand or instrument to apprehend and receive Christ, then justifying faith must be such a faith as doth apprehendlOf this see mo…e, Lib 6. c. 4., receive and embrace Christ, which is not done, neither by the implicite, nor the unformed, nor the bare historical and generall faith of the Papists; but it is done first by a lively and effectuall assent to the speciall doctrine concerning justification and salvation by Christ, which is the condition of the Evangelicall promise; and then by a sound application of the promise to our selves, as having that condition. For by a lively and effectuall beleefe we receive and embrace Christ, not only in our judgements by a willing and firme assent, being undoubtedly perswaded and assured thathe is the Saviour of all that truly beleeve in him; but also in our hearts by an hungring desire to be made partakers of him, and in our wils by resolving, both to acknowledge him to be our Saviour, and also to rest upon him for salvation. Having this lively assent, which is the condition of the promise, we are to apply the promise to our selves, as belonging to us. By the former degree we are justified, before God in foro coelesti; by the latter, we are justified in foro conscientiae, in the court of our owne conscience. By the former, we are justified properly; by the latter, we are not properly justified, but are in some measure assured of our justification. By the former I doe effectually beleeve, that Iesus is the Saviour; by the latter I doe truely beleeve, that hee is my Saviour. That faith therefore which doth justifie, doth specially apprehend, and apply Christ: and the proper objectmSee Lib. 6. c. 6. §. 2. of faith, as it justifieth, is Christ, or the promise of salvation by Christ; and therefore is often called faith in Christ, or the faith of Christ. For although by that faith, which justifieth, I beleeve all the articles of Christian religion, and every truth revealed by God in his word; yet I am not justified properly by beleeving any other truth, but onelyonly by beleeving the truth; neither is the promise of justification and salvation made to any other beleefe, but onelyonlynIoh. 3. 16. Act. 16. 30, 31. Fat h do. h not dispose to justificatio…, but it do. h actually justifie. to faith in Christ.
§. IX. Thirdly, by this faith apprehending and receiving Christ, we are not prepared onelyonly and disposed to justification, as the Papists absurdly teach, affirming that faith doth justifie, even as servileoBellarm. de justificat. lib. 1. ca 13. §. Secun da dispositio. feare doth, by preparing onelyonly and disposing; for then a man indued with justifying faith, might be as farre from justification, as he that is possessed with servile feare. But how can these two assertions be reconciled, that faith doth justifie by disposing onelyonly as a preparative di…position, and yet that it justifieth formally as an habit infused, and as a part of inherent …ustice. But the truth is, that by a true justifying faith we are not prepared onelyonly, but wee are actually justified. For no sooner doth a man beleeve by a true justifying faith, but he is justifiedpAct. 13. 39. and entitled unto the kingdome of heaven. As soone as he doth beleeve, he is translatedqIoh. 5. 24. from death to life, yea, so soone he hathrIoh. 6. 47. eternall life, that is, hee hath jus, right unto the heavenly kingdome.
§. X. Fourthly, when wee say that faith doth justifie, wee doe notFaith doth not justifie absolutely in respect of its owne worth, but relatively in respect of the object. meane that it justifieth absolutely or in respect of its owne worth and dignity; and much lesse, that it doth merit justification, either as it is an habit, or as it is an act, but relatively in respect of the object which it doth apprehend, that is, Christ, who is our righteousnesse For seeing faith doth receive Christ and make us partakers of him, therefore all those benefits which wee receive from Christ are attributed in the holy Scriptures to Faith: as to justifie, to savesSee Lib. 6. cap. 4. §. 6., &c. not, that these effects are to bee ascribed to the vertue of faith absolutely, but relatively in respect of the object. So when it was said to the woman, thytLuk. 7. 50. faith hath saved thee, the meaning is, Christ received by faith hath saved thee. Thus by the faith of Peter and Iohn the Creeple was cured, Act. 3. 6. yet not byAct. 3. 6. 12. …6. any power or holinesse of theirs, vers. 12. But the name of Christ, that is, Christ himselfe, by faith in his name, as the instrument, did cure him, vers. 16. so the name of Christ by faith in his name doth justifie and save, Act. 10. 43. Iohn 20. 31. And that faith doth not justifie in respect ofAct. 10. 43. Ioh. 20. 31. its owne worth appeareth by this evidence, because the faith of divers men, though unequall in degrees doth justifie alike, and therefore is called foreign, of equall value, as Saint Peter speaketh of all the faithfull to whom he writeth, 2 Pet. 1. 1. foreign,2 Pet. 1. 1. that is, as the Latine interpreter translateth, to them that have obtained coequall faith with us in the righteousnesse of our God and Saviour Iesus Christ. For it is not faith properly, which doth justifie, but the righteousnesse of Christ, received by faith. The almes received by a weake hand releeveth the party, as well as that which is received by a strong hand: because it is not the hand properly which releeveth, but the almes. And for the same cause the righteousnesse of justification is equall in all that are justified, neither doth it in the same persons admit of degrees. For it is the most perfect righteousnesse of Christ, to which, considered as created and finite, nothing can bee added.
§. XI. Fifthly, from hence we learne the true meaning of that question,The meaning of the question, whether by faith, or by workes. whether we be justified by faith or by workes, not as opposing the inward grace of faith to the outward acts of obedience, which indeed are the fruits of faith: but as opposing the righteousnesse of Christ apprehended by faith, to that righteousnesse which is inherent in our selves, and performed by our selves.
§. XII. Sixthly, when we say that faith doth justifie alone, two thingsHow faith is said to justifie alone. are implyed: First, that we are justified by the righteousnesse of Christ alone apprehended by faith, and not by any righteousnesse in herent in us. Secondly, that this righteousnesse of Christ, by which alone wee are justified, is apprehended by faith onelyonly. Not that justifying faith is or can bee alone: but because there being many graces in the faithfull, which all have their severall commendations; yet none of them serveth to apprehend Christs righteousnesse, but faith onelyonly, and yet that faith which is alone, severed from all other inward graces, and outward obedience, doth not justifie either alone or at all; because it is not a true and … lively, but a counterfeit and a dead faith. For even as the eye among all the parts of the body, which all have their severall uses, hath onelyonly the faculty of seeing: and yet that eye which is separated from the rest of the parts, doth see neither alone nor at all, because it is but the carcase of an eye. So among all the graces of the soule, it is the office of faith alone, as the eye of the soule, to looke upon him that was figured by the brazen Serpent: yet if it should bee severed from the rest, it were dead. For as Saint Iames uIa…. 2. 17.saith, that faith which is alone and by it selfe is dead. And as the eye, in respect of being, is not alone, yet in respect of seeing it is alone: so faith which is not alone, doth justifie alone.
§ XIII. Seventhly, and lastly, when we say that faith doth justifieFaith doth not sanctifie alone. alone, wee were never so absurd, as the Papists absurdly charge us, as if wee meant, that faith alone doth sanctifie. For although nothing in us doth conferre with faith to the act of justification as any cause thereof, (in which sense wee say, it justifieth alone) yet in the subject; that is, the party justified, many graces doe concurre with faith, as the necessary fruits thereof; wherein, as also in our obedience, our sanctification standeth, wherefore faith, which justifieth alone, is but one of those many graces, wherein besides our obedience, our sanctification doth consist.