A Treatise of Justification, Book 4 · Chapter 6
CAP. VI. Our fift… argument, containing foure branches: By that w…e are justified, by which we are absolved, redeemed, reconciled, and for which wee shall be saved.
§. I. THe fifth argument. By what righteousnesse wee are justified,The fifth containing foure branches which are so many arguments doubled. by it wee are absolved from our sinnes, redeemed from our iniquities, reconciled unto God, and for it we shall bee saved: And againe by what righteousnesse wee are absolved, redeemed, reconciled, and for which wee shall be saved, by it we are justified.
By that righteousnesse which is inherent in our selves, wee are not absolved from our sinnes, nor redeemed from our iniquities, nor reconciled unto God, nor for it shall bee saved: But by the righteousnesse of Christ, which is out of us in him, wee are absolved from our sinnes, redeemed from our iniquities, &c.
Therefore we are not justified by that righteousnesse which is inherent in our selves, but by that righteousnesse which is out of us in Christ.
The proposition in both the parts thereof containeth foure branches.The first branch by what righteousnesse we are justified, by that we are absolved, &c. The first, by what righteousnesse we are justified, wee are by it absolved from our sinnes: and a converso, by what righteousnesse we are absolved from our sinnes, by that we are justified. This is proved from the signification of the word justifie, as being a judiciall word opposed to condemnation, which I have at large proved before aLib. 2.. For this doth invincibly demonstrate, that by what wee are justified, by that wee are acquitted and absolved: and by what wee are absolved, by that we are justified. But more specially it may bee proved out of Act. 13. 38, 39. where, as I have shewed before, not onelyonly the word justification andAct. 13. 38, 39. remission of sinnes are promiscuously used, but the phrase also of being justified from sinne signifieth plainely to be absolved from sinne: where also the maine question itselfe is concluded. Bee it knowne unto you saith S. Paul to his brethren the Iewes who feared bAct. 13. 16. 26.God, that through Iesus Christ is preached unto you forgivenesse of sinnes. And by him all that beleeve are justified from all those things (meaning sinnes) from which yee could not be justified by the Law of Moses. From our sinnes therefore we are justified or, absolved by the righteousnesse of Christ apprehended by faith, from which we could out be acquitted by any obedience, which we could performe to the Law.
§. II. But of this place we are further to speake in defence of Calvins allegation thereof against Bellarmines cavils. Calvin, prooving thatCalvins allegation of Act. 13. 38 39 def…nded against … cavils De justis l. 2 c. 12. in…titut. 3. c. 11. §. 3. God doth justifie us, when hee absolveth us from our sinnes, and accepteth of us in Christ, alleageth this place. Through this man, that is, Christ, is preached unto you remission of sinnes, and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses. You see, saith Calvin, that justification is here set after remission of sinnes by way of interpretation r you see plainely, that it is taken for absolution: you see, that it is denied to the workes of the Law: you see, it is meerely the benefit of Christ: you see, that it is received by faith: and finally you see, that there is a satisfaction interposed, where hee saith, that through Christ wee are justified from our sinnes.
Bellarmine pretending to answere this argument, relateth it thus, as if Calvin had said; First, By this man, that is, by Christ we are justified, and not by any vertues or qualities of ours: Secondly, is preached, that signifyeth, that the very preaching or declaring of the promise, if it bee apprehended by faith, doth justifie, for so the Apostle presently expoundeth himselfe, by him every one that beleeveth is justified. Thirdly, forgivenesse of sinnes: that signifieth that justification consisteth in nothing else, but in remission of sinnes wherefore t…e inward renovation is not the other part of justication: for that renovation is not so much justifica…ion, as an effect thereof. And lastly, these words, from which ye could not be justified by the Law of Moses, doe signifie, that justification doth not consist in the observation of the Law, but onelyonly, as hath beene said, in remission of sinnes for or through the righteousnesse of Christ imputed, Thus, as you see, hee maketh Calvin speake what hee pleaseth. But because the things, which he inforceth in Calvins name upon this place, be for the most part our assertions, it shall not bee amisse to weigh the answeres which he maketh to them.
And first, where it is said per hunc, by this man, hee saith, this doth First, per hunc, by this man.not exclude our vertues or qualities infused of God. For by Christ wee are justified as the efficient, which is signified by the preposition per: by vertues and qualities infused, as the formall cause. Now if Christ or his righteousnesse bee the efficient cause, then it cannot be the formall cause; for the forme is the effect of the efficient; nor can the same thing be the cause and effect of the same thing. Neither may they say as they are wont, that this is a mystery of faith, that reason cannot attaine unto. For mysteries though they surmount reason, yet are notrepugnant to reason. Neither ought we to faine mysteries (as the Papists use to doe) where the Scriptures have an easie and perspicuous meaning. R…ply. This were a good caveat to the papists. As for us, we faineno such mysteries, neither doe we say, that Christ or his righteousnesse is both the efficient and formall cause of our justification. But this we say, that the righteousnesse of Christ, is both the matter of our justification, and also the merit both of our justification and salvation: and that Christ himselfe as he is Mediatour is the secondary efficient of our justification, affording unto it both the matter thereof and the merit.Secondly, is preached.
§. IV. That word is preached doth not signifie, saith hee, that by the onelyonly preaching of Scriptures apprehended by faith men are justified. For then Peter would not have said, Act. 2. 38. Doe pe…ance, and bee every one of you baptized for remission of sinnes. But it signifieth, that remission of sinnes is preached to all that beleeve in Christ, as they ought, that is, in doing whatsoever he comma…deth to be done, according to that Mat. 28. 20. teaching them to observe all things whatsoever I have commanded you. In this sence every one that b…leeveth is justified, that is, whosoever beleeveth as he ought, namely by fulfilling all things, which faith doth declare ought to be fulfilled. For not he that beleeveth a Physician, though he be never so skilfull, and one that infallibly cur…th, is healed, unlesse he receive such medicines as hee doth appoint.
Reply. Wee doe not say, that preaching alone apprehended by faith doth justifie: but wee say, that a true and a lively faith, which is begotten by the preaching of the Word, doth justifie a man before God: and that, wicked is that aphorisine collected out of Bellarmine cTom. 2. in indice. voc… predicatio, Per predicationem verbi Dei excitari fidem, & sic remitt… peccata figmentum est baeretico…um nostri t…m peris., that by the preaching of the Word of God faith is stirred up, and so sinnes are forgiven, is a fiction of the hereticks of our time. Nay, we say more, that by the preaching of the Word, faith is not onelyonly excited, where it was before; but that it is first wrought ordinarily, and begotten by the ministry of the Gospell. The Papists ascribe the begetting of faith to the Sacraments, and the stirring of it up to the Word. As if faith infused in Baptisme did ly a sleep untill it be excited and awakned by the word,Rom. 10. 17. But the Scripture teacheth us, that faith commeth by hearing the Word, that Preachers are Ministers by whom you do beleeve, that without1 Cor. 3. 5. a preacher men cannot ordinarily beleeve, Rom. 10. 14. that men are begotten to God by the preaching of the Word, 1 Cor. 4. 15. that therefore preachers are their Fathers in the faith, that they justifie men, Dan. 12. 3. because they are the instruments of the holy Ghost to beget faith in them, whereby they are justified. Why then doth Peter require them to whom he had preached, to repent and to be baptized? I answer, that the holy Ghost by Peters sermon had wrought the grace of faith in the hearers before they were baptized, Act. 2. 41. as by Pauls preaching, Act. 13. 48. in so many of the hearers as were ordained unto life, in Lydia, Act. 16. 14, 15. By Philips preaching in the Eunuch, Act. 8. 38. by Peters preaching in Cornelius and his company, Act. 10. 43. 44. and by this faith they were justified before God before they were baptized, even as Abraham was before he was circumcised, Rom. 4. 11. But that they might be justified also in the Court of their owne Conscience, and much more that they might be saved; many other things, as repentance and a godly life, with the use of the Sacraments, and of all other good meanes are required besides that faith, whereby alone they are justified before God. And to this end did Peter require them to repent and to bee baptized: not that Baptisme properly doth justifie, and much lesse that it begetteth …aith, for, in all these faith was wrought before they were baptized, but because it is a seale of that righteousnesse which is by faith to them that are baptized, not onelyonly at the time of Baptisme, but whensoever or how long soever they beleeve. And whereas he saith, that remission of sinnes is preached to those that beleeve as they ought: I confesse it is true, that remission is not promised to an idle dead or counterfeit faith, but to the true, lively and effectuall faith, which in some measure purifieth the heart, and worketh by love; causing a man, though not to fulfill all things that are commanded, as Bellarmine speaketh; yet to will, to desire, and to endevour that hee may performe all things commanded, according to the measure of grace received. But though obedience bee a necessary consequent of faith: yet it is very absurd to confound it with faith, as Bellarmine here seemeth to doe.The similitude … the Physi. ….
§. V. As for his similitude of the Physitian, I answer: the onelyonly meanes to bee cured of the wounds of our soules, which are our sinnes, by our spirituall Physitian which is Christ, is to beleeve in him; and the onelyonly plaisters to bee applied are his sufferings and merits: for by his stripes we are healed Esa. 53. 5. and the onelyonly meanes, on our part, to apply them is faith. For even as Moses lifted up the brazen Serpent in the Wildernesse, that those who were bitten by the fiery serpents might by looking upon that, which was but a figure d…. 3. 14, 15.of Christ, be healed: even so our Saviour Christ was lifted up upon the Crosse, that whosoever being stung, as we all are, by the old Serpent, and made subject to e…all death, shall looke upon him with the eye of a true faith, shall bee saved. To which remedie alone all true physicians of mens soules do use to direct the wounded Conscience: when the Iaylour, Act. 16. 30, 31. in great consternation of mind came trembling: and falling downe before Paul and Silas, demanded of them what he might doe that he might bee saved: they said beleeve on the Lord Iesus Christ, and thou shalt be saved. And this remedy …in curing miraculously corporall discases was used sometimes with good successe, Mat. 9. 21. 22. 14. 36. and was by our Saviour himself prescribed as the onelyonly receipt, Mar. 5. 36. Luk. 8. 50.
§. VI. Thirdly, where the Apostle in this place nameth onelyonly remissionThirdly, remission of sinnes. of sinnes, hee saith, it hindreth not, but that just…fication may bee understood to consist in remission of sinnes, and infusion of righteousnesse. For as we have not once shewed saith hee, remission of sinnes is not onelyonly the pard… ning of the punishment, but also the washing away and cleansing of the fault, which is not done but by the cleannesse of grace and comelinesse of justice comming in the place: which the name of justification pretendeth being named from justice. Reply. Not once, but very oft hath hee said, that remission of sinne is the utter deletion and extinction of sinne, and that it is not a distinct act from infusion of righteousnesse, because by infusion of justice sinne is expelled: as by the accession of heat and light cold and darkenesse is expelled. But as for condonation and pardon of the guilt and punishment, that he hath utterly excluded from justification. For the pardoning of the guilt and punishment is not done by infusion of righteousnesse, (which, as hee teacheth, is the onelyonly act of justification, whereof there is but one formall cause, which is righteousnesse insu…ed, as the Councel of Trent e…. 6. c…p. 7.hath defined) but by imputation of the satisfaction of Christ. For righteousnesse infused, fDe iustif. l. 2. cap. 10., as Bellarmine hath confessed, doth not, or cannot, satisfie for our sinnes. Now if there bee but§. Deinde. one formall cause of justification (as indeed there is but one) and that one be not the imputation, but the infusion of justice, or, as they rather use to speake, the justice infused, which expelleth sinne, which expulsion or deletion they call the remission, yea, the true remission of sinne: then the forgivenesse of the guilt and punishment belongeth not to justification. But if the forgiving of the guilt and punishment, be the not imputing of sinne, which necessarily bringeth with it imputation of righteousnesse, as Bellarmine confesseth, and the Apostle proveth, Rom. 4. viz. that the Lord imputeth righteousnesse without workes, when hee imputeth not sinne: then it will necessarily follow, that imputation of Christs satisfaction or righteousnesse is the onelyonly formall cause of justification; whereby, we being absolved from sinne are accepted as just, yea constituted righteous in Christ. And that infusion of righteousnesse expelling sinne, is another thing, which the Scriptures call Sanctification. And this I take to be a manifest truth: which being granted, we have obtained the whole cause.
§. VII. Fourthly, againe (saith he) although there were mention madeFourthly, iustification from sinn…. in this place of justification only from sinnes: yet in many other places there is mention made of Sanctification, of cleansing, of washing, and renewing, which shew the other part of justification. Reply, we doubt not, but the Scriptures make mention of both these benefits sometimes severally, and sometimes joyntly: which though in use and practice they alwayes goe together; yet they must bee carefully distinguished. And howsoever the Scriptures often make mention of Sanctification, as well as of justification: yet no where doe they make Sanctification a part of justification. This Bellarmine should have proved and not have craved. Neither is it to bee doubted, but that if forgivenesse of the guilt and punishment concurre unto justification as a part thereof, renovation or infusion of righteousnesse being the other part as Bellarmine here affirmeth, the…e are two actions and two formall causes of justification, which themselves utterly deny. And therefore they must bee forced to acknowledge these two actions having distinct formes to bee justification, whose forme is imputation and sanctification, whose forme is infusion of righteousnesse.Fifthly, by the Law.
§. VIII. Finally saith he, from which you could not be justified by the Law of Moses, signifieth, that the observation of the Law, neither by the strength of nature, nor by helpe of the Law alone presumed, doth justifie: not because the true observation of the Law is not righteousnesse, but because before remission of sinne, the Law cannot be kept. Reply, By the observation of Law is meant, all obedience and righteousnesse inherent whatsoever prescribed in the Law, whether it goe before faith and justification, or follow after. For before, as Bellarmine truly saith, the Law cannot be fulfilled, neither can there be any true righteousnesse. And that obedience, which is performed after, though it be a righteousnesse begun in us, and be not onelyonly accepted in Christ, but also graciously rewarded: yet it cannot satisfie for our former sinnes, nor justifie us from them. That, which Bellarmine addeth, I admit with some small qualification, as making for us. For God, saith he, when by the merits of Christ he reconcileth any man, hee doth withall forgive his sinnes, (so saith the Apostle 2 Cor. 5. 19. which is all one, as if Bellarmine had said, when God justifieth a man not imputing his sinne, and accepting of him as righteous in Christ) then hee infuseth charity, by which he may keepe the Law, which is all one as if he had said, when God hath justified a man he doth also Sanctifie him. This, saith he, is that which Saint Augustine so often repeateth (and wholly maketh for us) opera non pr…cedere justificandum, that workes goe not before, (as causes of justification) sed sequi justificatum, but follow after as effects and fruits thereof. And this Augustine speaketh, not of such workes as perfectly fulfill the Commandements, for such there are none whiles they are stained with the flesh: but of all good works, which notwithstanding their defectivenesse, are accepted of God in Christ, that which he addeth out of Rom. 8. 4. I have discussed gLib. 7. c. 7. §. 7. The foure branches of the proposition proved.elsewhere.
§. IX. But to returne to the proofe of my proposition: to that place of the Acts, I adde for the further proofe of the first branch, Rom. 4. vers. 5, 6, 7, 8. where the Apostle useth these words promiscuously, justification and blessednesse, and proveth out of Psal. 32. 1. that this blessednesse consisteth in remission of sin, or, as he also speaketh, in the not imputing of sinne, and imputation of righteousnesse without works: from whence this is proved; by what righteousnesse we have remission of sinne, by that we are justified: and by what wee are justified we have remission of sinne. The second branch; by what righteousnesse we are redeemed, by that we are justified, and è converso, by what we are justified, by that we are redeemed. The benefit of redemption is explained by the Apostle, Ephes. 1. 7. Col. 1. 14. to bee remission of sinne, and expressed by the phrase of redeeming from all iniquttie, Tit. 2. 14. Psalm. 133. 8. The third branch, by what righteousnesse wee are reconciled to God, by it we are justified, and by what we are justified we are reconciled. The Apostle Rom. 5. 9, 10. useth these words promiscuously, to bee justified by the bloud of Christ, and to bee reconciled to God by the death of his Sonne, and 2 Cor 5. 19. God is said to reconcile men unto him in Christ, when hee doth not impute untio them their sinnes, but imputeth unto them righteousnesse, even the righteousnesse of God, that is, of Christ, that they only may be made the righteousnesse of God in him, vers. 21. The fourth branch: for what righteousnesse wee are saved, by that wee are justified, and è converso: that which is the matter of justification is the merit of salvation: for which cause justification and to be justified is many times expressed, by salvation or to bee saved: for they that are justified are saved in hope hTit. 3. 7.; and by what they are justified, by that they are intituled to salvation, and by what we receive remission of sinnes, by that also we receive our iAct. 26. 18.inheritance. Iustification may bee compared to the institution of a Minister unto a benefice which giveth jus ad rem; glorification to induction which giveth possession, and jus in re.
§. X. I come to the assumption: the first branch whereof is, that weThe assumption proved in all the foure branches. are absolved from our sinnes by the righteousnesse of Christ, and not by any righteousnesse inherent in us… both wich are plainely averred, Act. 3. 38, 39. The former also is every where testified: that the bloud of kMat. 26. 28. Esai. 5. 3. 510, 11. 1 Ioh. 1. 7. Ephes. 1. 7. Heb. 9. 14. Apoc. 1. 5. Rom. 3. 25. 1 Joh. 2. 2.Christ was shed for the remission of sinnes, and that it doth cleanse us from all our sinnes, that he is the propitiation for our sinnes, &c. The latter is also evident, that we cannot be absolved from our sinnes by righteousnesse inherent: first, because it cannot satisfie for our sinnes: secondly, because it cannot stand in judgement. If wee should plead it before God, we could not be justified thereby, Psal. 143. 2. Neither are we able to answere him one of a thousand, Io… 9. 3. Thirdly, because our obedience, though it were totall (as it is never in this life) yet it were a debt and we cannot be absolved from one debt, by the payment of another, when ye shall have done all things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to doe, Luk. 17. 10. The second branch, that we are redeemed by the merits of Christ, and not by our owne righteousnesse, needeth no proofe, neither in respect of the affirmative, that by his bloud we have redemption even the lEphes. 1. 7.remission of our sinnes, that he gave himselfe m1 Tim. 2. 5.to bee foreign, a full price of ransome to redeeme us from all iniquity. Nor in respect of the Negative; unlesse it may be thought, that we, who were held captives under sinne and Satan n2 Tim. 2. 26.to doe his will, could deliver our selves, which God doth sweare to bee his gift, Luk. 1. 73, 74. Neither could we be delivered out of the hands of the strong man, but by him oMat. 12. 29.that is stronger than he. The third branch also is manifest, both in respect of the affirmative, that we are reconciled unto God by the death of his Sonne, Rom. 5. 10. Col. 1. 21, 22, and also of the negative. For we were enemies, when we were reconciled, and such enemies, as whatsoever we minded pGen. 6. 5.was enmity against God, Rom. 8. 7. Lastly, the fourth branch needeth no proofe, neither in respect of the affirmative, unlesse it may bee thought needfull to prove, that we are saved by the merits of Christ: nor in respect of the negative, the Scriptures so often testifying that we are saved by grace qEphes. 2. 8, 9.through faith, not by workes, no not by any workes of righteousnesse rTit. 3. 5.that we have done. So much of this argument, which if I should strive for number might stand for eight, foure for the affirmative and foure against the negative.