A Treatise of Justification, Book 1 · Chapter 5
CAP. V. That the formall cause of Iustification is the imputation of Christs Righteousnesse.
§. I.
YOu have heard the private opinions of some of our DivinesPrivate opinions concerning the forme of justification. concerning the matter of justification: now let us examine the unsound opinions of some others concerning the forme. For as the former made remission of sins the matter, which is imputed to justification; so these make it the forme. And as the former teach, that justification consisteth wholly in remission of sinne, so doe these. And yet the former hold it to bee but the matter; and these, but the forme. Indeed if it were both the matter and the forme, they might well say, that justification doth wholly consist therein. But being, according to their owne conceipt, but the one, or the other, and according to the truth, neither of both, but an effect of the true forme (for by imputation of righteousnesse we have remission of sinne) their opinion must needs be unsound. But the thing wherein chiefely they erre is, that with *Disp. de…. C…r. …. 4 part. c. 4. Christi justitiam nobis imputari est m…rum commentum.Socinu… the heretike they deny the imputation of Christs Righteousnesse; and consequently do hold, that neither the active nor passive obedience of Christ is that, which is imputed to us for righteousnesse. What then? forsooth the act of faith. Of these mens errour I shall not need to say much in this place: because, besides that, which hath already beene delivered in the third Chapter, I have plentifully and fully proved in my whole fourth booke, that the righteousnesse of Christ, is the matter which is imputed to justification; and in my whole fifth booke, that the imputation of Christs righteousnesse is the forme of justification. Only I will note their depravation of our Doctrine, and point at their errours.
§ II. As touching the former: when we say, that the imputation ofTheir depraving of our Doctrine. Christs righteousnesse is the formall cause of justification, because by imputation of Christs righteousnesse God doth justifie us: they willBellarm. de just. l. 2. c. 7. §. quart. needs, with the Papists, make us hold, that we are formally righteous by that righteousnesse, which is not in us, but out of us in Christ; which is absurd: for as themselves expound the phrase *A. W. pag. 180. n. 4., Formall justice consisteth either in the qualities of the soule, or in good actions (that is, it is either habituall or actuall) so that it cannot stand in imputation; by which wee can no more be just formally, than wife, rich, alive, by imputation of wisedome, riches, and life. Wherefore I marvell how they could be so absurd, as to conceive so absurdly of us. But wee teach, that Christs righteousnesse, both habituall and actuall, by which he was formally just, is the matter; and the imputation thereof is the forme of justification. And so those very Authors, upon whom they would father this assertion, in expresse termes doe teach; affirming, that Christs obedience, or fulfilling of the Law is the bCentur. 1. li. 2. c. 4. col. 240. lin. 3materiall cause of justification; and the application or imputation thereof, is the cIb. col. 241. lin. 41. Scharp. de justif. controv. 8. arg. 2. & controv. 9.formall cause of justification. We say then, that the righteousnesse of Christ it selfe is not the formall cause of justification, or that by which we are formally just; but the imputation of it; it selfe being the matter of justification; that is to say, that thing, which unto justification is imputed. Wherefore I shall not need to answere, in defence of our assertion, the arguments, either of those Veteratores, the Papists, or these Novatores, who both agree in this calumniation against us, all tending to prove, that wee are not formally ju… by that righteousnesse of Christ, which is out of us in him: which we doe not hold. For the righteousnesse, whereby a man is forma…ly just, is inherent in himselfe: for what is more intrinsecall than the forme? But Christs righteousnesse is not inherent in us, no more than our sinne was inherent in him. And yet, as he was made sinne or a sinner by our sinnes, not formally, (God forbid!) but by imputation: so wee are made righteous by his righteousnesse, not formally (as we are justified) or in our selves, but in him, viz. by imputation. And againe, as by Adams actuall transgr…ssion, which was transient, and now hath no being, we are made sinners, that is, guilty of sinne and damnation by imputation of his disobedience: so likewise by Christs obedience, which hee performed in the daies of his flesh, and was proper to his owne person, we are justified, that is, not onelyonly freed from the guilt of sinne and damnation, but also constituted just, and entituled to the Kingdome of Heaven. And yet we deny not, but that, as they to whom the guilt of Adams transgression is imputed, are also by sinne inherent transfused from him by carnall generation formally made sinners: so they, to whom the obedience of Christ is imputed unto justification, are also made formally just by an inchoated righteousnesse received by influence from Christ, and infused by his spirit in their spirituall regeneration.
§ III. In their opinion it selfe denying the imputation of ChristsTheir owne errors, which besides the principall, are six. righteousnesse to justification they erre more dangerously than the Papists, who are forced to confesse the imputation of Christs satisfaction: for the maintenance of this maine errour they hold sixe others. First, that remission of sinne is the entire forme or formall cause of justification. Secondly, that justification is nothing else but remission of sinne. Thirdly, that no other righteousnesse concurreth to justification besides the remission of sinne, no not the righteousnesse of Christ, otherwise than it doth merit remission of sinne. Fourthly, that the righteousnesse, by which we are justified, is not the righteousnesse of Christ it selfe, but a righteousnesse purchased by the death of Christ, viz. remission of sinne. Fifthly, that not the obedience of Christ it selfe is imputed whether active or passive, but the merit therof. Sixthly, that not the righteousnesse of Christ, but the act of faith is imputed for righteousnesse. All which before I saw the booke wherein these errours are broached, I had plainely and fully confuted in this Treatise.
§ IV. For as touching the two first, and the maine errour it selfe;The two first of the sixe. I have proved, both in the third Chapter of this booke dLib. 1. c. 3. §. 7. &c.briefly, and in the whole fifth booke at large, that the forme of justification is the imputation of Christs righteousnesse; by which we are both absolved from our sinnes, and also are in Christ accepted and made righteous; and consequently, that these two are the essentiall parts of *Lib. 1. c. 4. §. 16. &c. 6. §.justification, viz. the not imputing or remission of sinne, which God doth grant by imputation of Christs sufferings, in respect whereof wee are said to be justified by his eRom. 5. 9.blood; that is, freed from the guilt of sinne and damnation; and the imputation of Christs fRom. 5. 19.obedience; by which wee are made or constituted righteous, and are entituled to the kingdome of Heaven. So that remission of sinne is not the forme, and much lesse the entire forme of justification, considered as an action of God; but an effect of the forme, because by imputation of Christs righteousnesse we have remission of sinne. Neither is it the whole benefit of justification, but a part thereof. For although many of our Divines, as hath beene said, have taught, that unto justification remission of sinnes is onelyonly required: yet their assertion, as hath also beene shewed, is to be understood (as Bellarmine himselfe understandeth Calvin) as spoken in opposition to the Papists; who say, that to justification concurre, not onelyonly remission of sinnes, but also inward renovation or sanctification. To contradict them, our Divines have said, that wee are justified by remission onelyonly or not imputing of sinne, (wherewith alwayes concurreth imputation of righteousnesse,) and not by renovation or sanctification. Their meaning therefore by the exclusive particle onelyonly, was to exclude, not imputation of righteousnesse, which unseparably accompanieth the not imputing of sinne, as Saint Paul proveth, Rom. 4.Rom. 4. 6. 8. 6. 8. and Bellarmine himselfe confesseth; but infusion of righteousnesse or renovation.
§ V. The third is the same in effect with that which I fully confuted,The third error Cap. 4. and contradicteth their owne assertion, who teach with us, that we are justified by the whole course of Christs obedience: for remission of sin is properly ascribed to Christs sufferings or his blood g1 Job. 1. 7.which cleanseth us from all our sinnes; and not to his active obedience. And justification is nothing, as they say, but remission of sinne: whereupon it would follow, that we are justified onelyonly by Chri…ts passive obedience, which I have already disproved.The fourth error.
§ VI. The fourth, denying the righteousnesse of Christ it selfe to be our righteousnesse, I have fully confuted in the fourth booke: besides that, which hath already beene alledged in the third chapter of this book that which is added concerning a righteousnesse purchased by the death of Christ, is the same with that which I confuted, Chap. 4. §. 1. for our righteousnesse is not remission of sinne, but that by which wee have remission; not justification it selfe, but that by which wee are justified. For remission of sinne, as well as justification it selfe, is an action of God, not imputing sinne and imputing righteousnesse; and therefore is not that righteousnesse which is imputed. Thus therefore I argue; By what we have remission of sinne, by that wee are justified, and by what we are justified, that is, our righteousnesse by the bloud of Christ we have remission of sinne, and not by that righteousnesse which is purchased by his blood, viz. remission of sinne, for that to say were very ridiculous. Wherefore by the blood of Christ we are justified; and consequently, that with the res… of his obedience is our righteousnesse.
§. VII. To the fifth I answer, that the meritorious obedience ofThe fift error. Christ both active and passive are the merits of Christ. If therefore the merit of Christ be imputed, then his meritorious obedience: Neither can the merit of Christs obedience be imputed to us, unlesse the obedience it selfe be imputed, and by imputation accepted of God for us, as performed by our selves.
For as the guilt of Adams transgression could not be imputed to us, unlesse the transgression it selfe were first imputed, and made ours; by imputation whereof wee are made sinners, that is, guilty of his sinne unto condemnation: so the merit of Christs obedience cannot bee imputed, unlesse the obedience it selfe be imputed, and made ours; by imputation whereof we are freed from the guilt of sinne and damnation, and are accepted as righteous, and as heires of eternall life. And as it may truely be said of them, to whom Adams disobedience is imputed, that they sinned in Adam: so of them, to whom Christs obedience is imputed, it may no lesse truely be said, that in Christ they have satisfied the justice of God, in Christ they have fulfilled the Law; the Lord accepting of the obedience of Christ in their behalfe, as if they had performed it in their owne persons. For Christ is the end, the perfection and complement of the Law to all that beleeve. So that whosoever truely beleeveth in Christ, hath in him fulfilled the Law, as the Greeke expositors expound that place, Rom. 10. 4.Rom. 10. 4.
§. VIII. But, say they, we were not so in Christ, when he obeied,Obiect. 1. as we were in Adam, when he sinned. Neither are wee members of Christ untill we actually beleeve. And therefore, neither could we be said to have satisfied the justice of God for our sinnes, nor to have fulfilled the Law in him, as we are truely said to have sinned in Adam. Or if it could be said, that in Christ we satisfied Gods justice for our sinnes, then should we need no pardon. Neither can punishment and pardon stand together if wee have borne the punishment, then are we not pardoned. A…sw. The first Adam was a hRom. 5. 14.type of the second, and both were heads and roots of mankinde. Adam, of those that shall bee condemned; Christ, of those that shall be saved. For as in Adam all dye, i1 Cor. 15. 22.that dye eternally; so in Christ all live, that live eternally. And as in Adam kRom. 5. 19.foreign that is, all that shall be condemned were constituted sinners, his disobedience being imputed to them, because in him they sinned: so in Christ foreign all that shall be saved, shall be constituted just, his obedience being imputed to them, because in him, as their head, they have satisfied and fulfilled the Law. Neither are wee more truely derived from Adam in respect of the life naturall, than wee are from Christ in respect of the life spirituall. Therefore if Adams disobedience were imputed to condemnation, much more Christs obedience is imputed unto justification of life, as the Apostle lRom. 5. 17, 18.argueth Rom. 5. and from thence Bernard; mEpist. 190. See infr. lib. 5. chap. 4.Cur non aliunde justitia cum aliunde reatus? alius qui peccatorem constituit; alius qui justificat à peccato. Alter in semine, alter in sanguine. An peccatum in semine peccatoris, & non justitia in Christi sanguine?
§. IX. Yea but then (say they) when Christ obeyed, we were notObject. 2. his members: No more (say I) were we the branches of the first Adam, when he disobeied. Actually, we are neither branches of the first Adam, untill we partake the humane nature by generation; nor members of the second Adam, untill we be made partakers of the Divine n2 Pet. 1▪ 4.nature by regeneration, and yet it is most true, which Bernard avoucheth in the place even now cited, satisfecit oEpist. 190.ergo Caput pro membris, &c. the head therefore satisfied for his members, &c.
§. X. Yea but our faith relyeth upon Christ, as having alreadyObject. 3. redeemed us.
Ans. Christ is the Lambe pApoc. 13. 8.of God slaine from the beginning of the world. The vertue of whose obedience is extended, not onelyonly to them that come after Christ; but also to all the faithfull that went before from the beginning of the world, who were members qTheir afflictions were the reproch of Christ. Heb. 11. 26. viz. in his members.of Christ as much as we are now. And for them, as well as for us, Christ obeyed the Law, and suffered death; and to them (so many as beleeved) was the obedience of Christ imputed, rAct. 15. 11.as well as to us. They all did eate the same s1 Cor. 10. 3. 4.spirituall meat, and did all drinke the same spirituall drinke. For they dranke of that spirituall Rocke which followed, and that Rocke was Christ.
§. XI. But if in Christ, say they, we satisfied the punishment, thenObiect. 4 we need no pardon.
Answ. When wee say, that in Christ wee satisfied and fulfilled the Law, our meaning is, that his satisfaction and obedience is imputed to us; that is, it is accepted of God in our behalfe, as if wee had performed the same in our owne persons. Neither should it seeme strange, that satisfaction and pardon may stand together, seeing God pardoneth no sinne, for which his justice is not satisfied. But it is Christ that satisfied, & bare the punishment; and we are they who are pardoned by imputation of his satisfaction unto us. Here therefore especially mercy and justice met together: justice, executed upon Christs mercy, exhibited to us; who are justified by the grace of God freely, tRom. 3. 24. 15.in respect of us, through the redemption that is in Christ Iesus: and therfore not freely in respect of him, who paid so great a price. For him God set forth to be a propitiation through faith in his bloud, to declare his righteousnesse for the remission of sinnes, &c. But that the righteousnesse of Christ is the onelyonly thing, which properly is imputed to justification, I have at large disputed, Lib. 4. & 5.
§. XII. The sixth I have already refuted Lib. 1. Cap. 2. §. 7. Whereunto I now adde; that these men, confessing the truth with us, that faithThe sixth error is the instrumentall cause of justification, confute themselves. For if it be the instrument to receive that which is imputed, then is it not the thing it selfe which is imputed properly; though relatively it may in respect of the object, which it, as the instrument or hand, doth receive to justification: and that is the righteousnesse of Christ. And for this cause, as hereafter uLib. 6. c. 4. sect. 6.shall bee declared, the same benefits, which wee have from Christ properly, are attributed to faith; not absolutely, in regard of it selfe; but relatively in respect of that righteousnesse, which it doth apprehend. If it be said, that faith as the instrument receiveth remission of sinne, because by it we are assured thereof: I answer, that by faith receiving Christ we have remission of sinnes and justification, before we can by speciall faith be assured of it. And it is a great absurdity, as elsewhere *Covenant of Grace. cap. 8. page 94. n. 5.I have shewed, to teach, that men must beleeve, and be assured of the remission of their sinnes, to the end that they may be remitted.
§. XIII. I shall not need therefore to say any more in this place,A Caveat for young Divines. unlesse it be to give a Caveat to all young Divines, that they give no credit to these Novelties, which either affirme that wee are justified by the passive righteousnesse of Christ onelyonly; or deny that wee are justified by the righteousnesse of Christ at all, as the matter of our justification. By Matter I understand that very thing, which is imputed as our onelyonly righteousnesse; by which wee stand perfectly righteous before God; by imputation whereof, we are both freed from hell, and also entituled to the kingdome of heaven. And let all men take notice, that these opinions, howsoever to some they seeme matters of small importance, are notwithstanding very dangerous, if not pernicious; seeing they concerne our very title to the kingdome of heaven, and seeing al…o I have proved in this Treatise, that without imputation of ChristsThe necessity of imputation of Christs righteousnesse. righteousnesse there can be no justification, nor salvation. For all will confesse, that without Christs obedience and sufferings none can bee justified or saved; and that they justifie or save none, but them onelyonly to whom they are communicated and applyed. But they cannot be communicated otherwise than by imputation, whereby God accepteth them in our behalfe, as if we had in our owne persons performed them for our selves. Againe, these foure assertions I hold for undoubted truthes: first, that what Christ our blessed Saviour in the daies of his flesh did or suffered in obedience to God, he did and suffered, not for himselfe, but for us: secondly, that whatsoever he did and suffered for us that beleeve, that the Lord accepteth in the behalfe of all that beleeve: thirdly, that what he accepteth in our behalfe that he imputeth unto us, for by imputation wee meane nothing else: fourthly, to say, that what Christ did and suffered for us God doth not accept in our behalfe, is both blasphemous against Christ the wisedome of his Father, as if hee did and suffered those things, which he did and suffered in vaine: and also pernicious unto us, for if Christs doings and sufferings for us bee in vaine, as they are if they bee not imputed to us; then is our faith vaine, and wee remaine in our sinnes, and in the wofull state of damnation.
§. XIV. But some will say; it is sufficient to beleeve, that by theObject. merits of Christ we have remission of sinne, and that having remission of sinnes we shall be saved by him. Answ. Yea, but God forgiveth no sinnes, for which his justice is not fully satisfied. For as he is mercifull, so he is just in forgiving our sinnes. But no such satisfaction can bee imagined, but that of Christ. For we our selves are not able to satisfie for our sinnes, but by eternall punishment. And how shall we have remission by Christs satisfaction, if it be not applyed and communicated unto us? how can it be communicated and made ours, but by imputation? And that the very papists themselves are at length forced to confesse. And where they say, that having remission of sinnes they shall be saved: I confesse it is true, because with Gods remission of sinnes there doth alwayes concurre imputation of righteousnesse. But the bare remission of sinne without imputation of righteousnesse, which onelyonly freeth a man from the guilt of sinne and damnation, doth not entitle him or give him right to the kingdome of heaven. It is one thing to have by faith remission of sinnes, and another to have by faith inheritance among them that be sanctified, Act. 26. 18. Eternall life is not to beeAct. 26. 18. had without perfect fulfilling of the Law, which is no where to bee found but onelyonly in Christ. And therefore by the onelyonly meritorious obedience of Christ, by which he hath merited and purchased salvation for us, wee are saved. But how should we be saved by his obedience, if it be not communicated unto us, and made ours for our selves? how can it bee made ours, but by imputation? wherefore no imputation of Christs obedience, no salvation.