The Christian Warfare Part 1, Book 2 · Chapter 50
CHAP. L. That faith alone iuſtifieth.
§. Sect. 1 ANd thus much concerning the firſt point,How it is to be vnderſtood that faith alone iuſtifieth. namely that wee are nor iuſtified by workes: the ſecond is that we are iuſtified by faith alone: whereby we are not to vnderſtand that faith by it owne vertue, or as it is a facultie, habite, worke or action in vsus, doth iuſtifie vsus, but as it is the alone inſtrument whereby we doe apprehend & apply vntounto vsus Chriſt Ieſus, his righteouſneſſe & obedience, by which onelyonly righteouſneſſe which is out of our ſelues in Chriſt as the proper ſubiect thereof, being offered in the word and Sacraments, and applied by faith we are iuſtified in Gods ſight,Phil. 2.9. as appeareth Phil. 2.9. Secondly whereas we ſay that faith alone iuſtifieth, we do not vnderſtand ſuch a faith, as is alone without workes, charitie, and other ſanctifying graces, which were nothing els but imaginarie dead, and but as it were a carkaſe of faith which breatheth not; but that amongſt all other graces, vertues & faculties of the ſoule faith alone, and not any of thē is the inſtrument whereby we apply Chriſt Ieſus vntounto vsus, who being thus applied doth iuſtifie vsus.
That though workes do not iuſtifie vsus yet they are neceſſarily required as fruits of our iuſtification.Otherwiſe we affirme that other graces of Gods ſpirit and euen good workes which is a fruite of them all, doe neceſſarily accōpany our iuſtification, not as inſtruments or cauſes thereof, but as inſeparable effects and fruits thereof. So that howſoeuer we exclude workes from the act of iuſtifying, yet wee neceſſarily require them in the ſubiect or perſon iuſtified; we affirme that faith alone iuſtifieth, but wee denie that ſuch a faith which is alone doth iuſtifie vsus; we maintaine that we are iuſtified by faith alone without works, but with all we affirme that faith which is without workes doth not iuſtifie vsus as being dead, falſe and imaginarie. This may bee made plaine by ſome ſimilitudes: to the being of an honeſt man there is neceſſarily required honeſt actions, not as cauſes but as effects, neither are his honeſt actions the cauſe of his honeſty, but his honeſty the cauſe of his honeſt actions; to a liuing man there is neceſſarily required as well breathing which is an action or effect of life, as the ſoule which is the cauſe thereof, and ſo to a iuſtified man there is neceſſarily required, as well good works which are the effects of iuſtification, as faith which is the inſtrumentall cauſe thereof; for faith and workes are neuer ſeuered in the ſubiect or party iuſtified, although they are diſioyned in the act of iuſtifying. So the eye onelyonly ſeeth and not the forehead, but yet the eye ſeuered from the forehead ſeeth not, becauſe it is but a dead eye, the hand writeth and not the body, but the hand ſeuered from the body writeth not, becauſe it is a dead hand. The foote goeth and not the head or heart, but the foote which is ſeuered from the head or heart goeth not, and ſo faith onelyonly iuſtifieth, and not hope, not charitie, not workes, but the faith that is ſeuered from hope, charitie, and workes, iuſtifieth not, becauſe it is but a dead faith; as therefore when we ſay the eye onelyonly ſeeth, the hand onelyonly writeth, the foote onelyonly walketh, our meaning is not that theſe parts being alone, and ſeuered from the reſt, ſee, write, and walke, but that amongſt all other parts, the action or function of ſeeing belongeth peculiarly vntounto the eye, writing to the hand, walking to the foote: ſo when we ſay that onelyonly faith iuſtifieth, our meaning is not that the faith which is alone, and ſeuered from other graces and the fruites of them good workes, iuſtifieth; but that amongſt all other graces this act of iuſtifying peculiarly and properly belongeth vntounto faith, and not to any other grace, vertue; or workes.
§. Sect. 2 Now that that faith alone, in this ſenſe vnderſtoode, iuſtifieth, appeareth plainely,Teſtimonies to proue that faith alone iuſtifieth vsus. Rom. 3.28. both by teſtimonies of ſcripture and apparant reaſons. For the firſt, it is manifeſt, Rom. 3.28. where after long diſputation concerning this poynt, the Apoſtle expreſly concludeth thus. Therefore we conclude that a man is iuſtified by faith without the workes of the law. And chap. 4. verſ. 5. To him that worketh not, but beleeueth in him, that iuſtifieth the vngodly, his faith is counted for righteouſnes. and 4.5.So Gal. 2.16. Know that a man is not iuſtified by the workes of the law but by the faith of Ieſus Chriſt: Gal. 2.16.euen we I ſay hauehave beleeued in Ieſus Chriſt, that we might be iuſtified by the faith of Chriſt, and not by the workes of the law, becauſe by the workes of the law, no fleſh ſhall be iuſtified. And cap. 3.11. And that no man is iuſtified by the law in the ſight of God, it is euident: Gal. 3.11.for the iuſt ſhall liue by faith. 12. And the law is not of faith. And hence it is that the righteouſnes of Chriſt, whereby we are iuſtified is called the righteouſnes of faith. Rom. 9.30.becauſe faith is the onelyonly inſtrument, which appehendeth and applieth this righteouſneſſe vntounto vsus, for our iuſtification.
§. Sect. 3 The reaſons to proue that faith alone iuſtifieth are diuers.Reaſons to proue that faith alone iuſtifieth. Firſt, that which alone applieth vntounto vsus Chriſt Ieſus and his righteouſneſſe, that onelyonly iuſtifieth vsus: but faith alone applyeth vntounto vsus Chriſt Ieſus and his righteouſneſſe, and not hope, charitie, or any other grace: and therefore faith alone iuſtifieth.
Secondly, that which onelyonly maketh the promiſes of the Goſpell firme and ſure vntounto vsus, that alone iuſtifieth vsus; but faith alone reſting vponupon Gods merciemercy and Chriſts merits, maketh the promiſes of the Goſpell firme and ſure vntounto vsus (which would be moſt vncertaine if they ſhould depend on the condition of our workes and worthineſſe; ſeeing they are moſt imperfect, and we moſt corrupt and vnworthie of Gods leaſt merciemercy; as the Apoſtle plainely ſheweth. Rom. 4.16. Therefore it is (namely the couenant of grace) by faith, Rom. 4.16.that it might come by grace, and the promiſe might be ſure to all the ſeede: and therefore faith alone iuſtifieth vsus.
Laſtly,Ioh. 3.14.15. our Sauiour Chriſt Ioh. 3.14.15. maketh this compariſon. As Moſes lift vp the ſerpent in the wilderneſſe, ſo muſt the ſonne of man be lift vp, that whoſoeuer beleeueth in him ſhould not periſh but hauehave eternall life. From which we may thus reaſon; As the Iſralites who were ſtung with fierie ſerpents, were cured not by any outward meanes of phyſicke and ſurgerie, or any thing in themſelues, ſaue onelyonly by looking vponupon the braſen ſerpent, which for this purpoſe was ſet vp by Gods commaundement; ſo we being ſtung of the old ſerpent, with the ſting of ſinne cannot be cured by any meanes without or within our ſelues, but by beholding the true ſubſtance Chriſt Ieſus, ſignified by this ſhadow, with the eye of faith.
And thus hauehave I proued, firſt that we are not iuſtified by our workes, and inherent righteouſneſſe; and ſecondly that we are iuſtified by faith alone: not as it is the chiefe and principall cauſe, for in this reſpect God iuſtifieth; not as it is the matter or meritorious cauſe of our iuſtification, for in this reſpect the merits and righteouſneſſe of Ieſus Chriſt iuſtifieth vsus; but as it is the alone inſtrument and onelyonly cauſe in vsus which applyeth that meritorious cauſe vntounto vsus, whereby alone we are iuſtified in Gods ſight.
§. Sect. 4 Secondly, the tempter will obiect, that this imputed righteouſneſſe wee ſpeake of, is but imaginarie,That the imputatiō of Chriſts righteouſneſſe is not putatiue and imaginarie. and a vaine phantaſie; as if a man who were defiled with durt ſhould be reputed cleane by the imputation of anothers cleaneſſe, or as if a begger ſhould be eſteemed rich, by imputation of anothers wealth. To which we are to anſwere, that the imputation of Chriſts righteouſneſſe vntounto vsus, is no imaginarie dreame, but a matter plainely expreſſed in Gods word, as alſo the not imputation of our ſinnes is therein ſpecified. In the fourth of the Romanes this word is vſed by the holy Ghoſt an eleuen times.Rom. 4 3.4. So verſ. 3. Abraham beleeued God and it was imputed vntounto him for righteouſneſſe. And verſ. 4. To him that worketh not, but beleeueth in him that iuſtifieth the vngodly, his faith is imputed for righteouſneſſe. And verſ. 6. Euen as Dauid declared the bleſſedneſſe of the man vntounto whom God imputeth righteouſneſſe without workes. And verſ. 8. Bleſſed is the man to whom the Lord imputeth not ſinne, &c.
§. Sect. 5 Yea will the tempter ſay,That not our own but Chriſts righteouſneſſe is imputed vntounto vsus for our iuſtification. it is true that we are iuſtified by imputed righteouſneſſe; but not by the righteouſneſſe of Chriſt, which is out of our ſelues; but our faith, which is formed and perfected with charitie, and other graces, and good workes is imputed for righteouſneſſe: or more plainely, God accepteth of the workes of the faithfull, and their inherent righteouſneſſe, though imperfect and vnworthie in themſelues, for and through Chriſt, for ſuch righteouſneſſe which may iuſtifie vsus in his ſight. For the anſwering of which obiection we are to know, that this word imputing, or imputation, is taken two waies in the Scriptures: firſt when as the thing imputed is in our ſelues, and ſo it is ſaid Pſal. 106.31,Pſal. 106.31. Rom. 5.13. that the fact of Phinees was imputed vntounto him for righteouſneſſe; ſo Rom. 5.13, But ſin is not imputed while there is no law. Secondly, when as the thing imputed is out of our ſelues; and of this,Leuit. 17.4. Numb. 18.27. mention is made Leuit. 17.4. and Numb. 18.27. And in this latter ſenſe the word is to be vnderſtoode in the doctrine of iuſtification, and not in the former. For our ſinnes were imputed vntounto Chriſt, when he offered himſelfe to ſtand in our place, to pay our debt and to make full ſatiſfaction to his fathers iuſtice, by ſuffering thoſe puniſhments which we by our ſinnes had deſerued; in which reſpect the Scriptures ſay that he was reputed amongſt the wicked, Mar. 15.28. 2. Cor. 5.21.Mar. 15.28. and that he was made ſinne for vsus, 2. Cor. 5.21. not by infuſion of our ſinnes and corruptions into his moſt holy nature, but by imputation onelyonly. And contrariwiſe, we are made iuſt or iuſtified not by infuſion of inherent righteouſneſſe into vsus, but by imputation of Chriſts righteouſnes, when as beleeuing in him, notwithſtanding that our nature is ſtill defiled with ſinne and manifold corruptions, through the meere merciemercy and free grace of God for the merits and obedience of Chriſt wee are reputed iuſt, as though wee had neuer committed ſinne, and had perfourmed perfect obedience vntounto Gods commandements, and ſo adiudged heires of euerlaſting life.
So that this imputation conſiſteth not in Gods reputing of vsus iuſt, in reſpect of our inherent righteouſneſſe infuſed into vsus; but in the free merciemercy and grace of God, which for Chriſt his ſake couereth our ſinnes, which are indeede inherent in vsus, ſo as they ſhall neuer be imputed vntounto vsus for our condemnation, & imputeth vntounto vsus the righteouſnes which is not in vsus but in Chriſt, wherewith being fully poſſeſſed, he reputeth of vsus as moſt innocent and perfectly righteous.
§. Sect. 6 Now, that imputation is to be vnderſtood in this latter ſenſe,The former point prooued by testimonies of the Scriptures. Rom. 4.4.5. it is moſt manifeſt where ye Apoſtle Paul ſetteth down the word in both theſe ſenſes, denying that in this doctrine of iuſtification it is to be vnderſtood of the former, and affirming it of the latter. To him (ſaith he) that worketh, the wages is not imputed by fauour, but by debt (namely, becauſe he hath merited it by his owne righteouſnes) 5. But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted or imputed for righteouſnes; euen as Dauid declareth the bleſſednes of the man vntounto whō God imputeth righteouſnes without works. In which words he plainly ſheweth, that there is a kind of imputatiō which hath his ground or foundation in works and inherent righteouſnes, and this he affirmeth is not of grace. And that there is another kind of imputation, which hath not it ground and foundation in him to whom it is made, but in the free merciemercy of God iuſtifying the wicked without his workes, and therefore not onelyonly deſtitute of inherent righteouſneſſe whereby hee might be iuſtified, but alſo guiltie of inherent corruption and actuall tranſgreſſion, whereby hee might bee condemned if God ſhould enter into iudgement with him. So alſo hee plainly affirmeth Eph. 2.8, that we are ſaued by grace through faith, Eph. 2.8.and that not of our ſelues; it is the gift of God. 9. Not of workes, leaſt any man ſhould boaſt himſelfe.
§. Sect. 7 Secondly,The former point proued by the example of Abraham. this may be prooued by the example of Abraham, vponupon which the Apoſtle in the former place inſiſteth; for by that imputed righteouſneſſe whereby he was iuſtified, wee are alſo iuſtified: but the Apoſtle plainly affirmeth that this imputation was not of Abrahams inherent righteouſneſſe, with the which notwithſtanding he was plentifully indued; for (as he ſaith) if Abraham were iustified by workes, he had wherein to reioyce, but not in God; but that Abraham beleeued in God, and this was counted to him for righteouſneſſe, Rom. 4.2.3.as it is Rom. 4.2.3: and therefore we are not iuſtified by our workes and inherent righteouſneſſe, but by the righteouſneſſe of Chriſt imputed vntounto vsus.
§. Sect. 8 Thirdly, that righteouſneſſe which iuſtifieth vsus,That perfect righteouſneſſe is required to our iuſtification. Iam. 3.2. muſt conſiſt in perfect obedience and fulfilling of the law of God, in that exact manner and meaſure which Gods iuſtice doth require: but this cannot poſſibly be done by any righteouſneſſe which is in vsus, which is moſt imperfect and mingled with many ſinnes and corruptions, for in many things we ſinne all, as it is Iam. 3.2. and he that ſaith he hath no ſinne is a liar, as Iohn ſpeaketh 1. ep. 1.8. and our beſt righteouſnes is like a polluted cloath, 1. Ioh. 1.8. Eſa. 64.6.as it is Eſa. 64.6. but by the alone righteouſneſſe of Ieſus Chriſt, which being imputed vntounto vsus is ſufficient to anſwere and ſatisfie Gods exact and moſt perfect iuſtice. That our righteouſneſſe whereby we are to be iuſtified muſt be perfect,Rom. 3.31. and ſuch as the law and exact iuſtice of God requireth, it appeareth Rom. 3.31. whereas the Apoſtle plainly affirmeth, that when faith is imputed vntounto righteouſneſſe,Iam. 2.10. the law is not made voide, but rather confirmed and fulfilled. Doe we then (ſaith he) make the law of none effect through faith? God forbid. Yea we establiſh the law. But this cannot be done by our righteouſneſſe, which is imperfect and mingled with innumerable ſinnes, but by the alone moſt perfect righteouſneſſe of Ieſus Chriſt imputed vntounto vsus. Againe, the Lord hath commaunded and ſtraitly charged, that in our ciuill iudgements the righteous ſhall be iuſtified,Deut. 25.1. and the wicked condemned, Deut. 25.1. And the wiſe man ſaith, that he that iustifieth the wicked, Pro. 17.15.and he that condemneth the iuſt, euen they both are abomination vntounto the Lord, Pro. 17.15. And the Prophet Eſay denounceth a woe againſt them which commit this ſinne,Eſa. 5.23. chap. 5. verſ. 23. Now, ſhall the Lord require this of vsus, and ſhall we thinke that he whoſe will is the rule of iuſtice, wil iuſtifie any whoſe righteouſneſſe is imperfect, and not according to his law? No, he hath told vsus, that it is more eaſie that heauen and earth ſhould paſſe away,Luk. 16.17. than that one title of the law ſhould fall vnaccompliſhed, Luk. 16.17. And therefore let vsus not truſt vntounto our owne imperfect righteouſneſſe, but wholy reſt vponupon the alone righteouſneſſe of Ieſus Chriſt by a liuely faith for our iuſtification. For he is the Lord our righteouſneſſe, Iere. 23.6. Eſa. 45.24.Iere. 23.6. In him we hauehave righteouſneſſe and ſtrength, Eſa. 45.24. He is made vntounto vsus of God wiſedome, righteouſneſſe, ſanctification and redemption, 1. Cor. 1.30.1. Cor. 1.30. By his obedience many are made righteous, Rom. 5.19. And that which was impoſſible to the law, Rom. 5.19.in as much as it was weake becauſe of the fleſh, God ſending his ſonne in the ſimilitude of ſinfull fleſh, Rom. 8.3.4.and for ſinne, condemned ſinne in the fleſh, that the righteouſneſſe of the law might be fulfilled in vsus; as it is Rom. 8.3.4. In a word, in him alone wee hauehave all our righteouſneſſe, in him we ſhine gloriouſly in the ſight of God, and he is that bright ſhining Sunne of righteouſnes, from whom we borrow all our light, without whoſe raies of holineſſe we ſhould remaine in the darkneſſe of our ſinnes and corruptions.
Laſtly, the Apoſtle ſetteth downe the forme of our iuſtification, namely, the imputation of our ſinnes vntounto Chriſt, and the imputation of his righteouſnes vntounto vsus. 2. Cor. 5.21. He which knew no ſinne was made ſinne for vsus, 2. Cor. 5.21.that we might be made the righteouſneſſe of God in him. As therefore Chriſt was made a ſinner for vsus, ſo wee are made righteous before God in him; but Chriſt Ieſus was not made a ſinner for vsus by infuſion of our ſinnes and corruptions into his nature (for hee was alwaies moſt holie, pure, vndefiled and without ſinne,1 Pet. 1.18.19 and 2.21. as the Apoſtle witneſſeth of him) but by imputation onelyonly, as being our ſuretie who had taken vponupon him to diſcharge all our debt: and therefore in like manner wee are made righteous, not by infuſion of righteouſneſſe, but by imputation onelyonly.
§. Sect. 3 Now whereas they obiect,That iustification by imputation is not imaginarie, but reall and in truth. that to be iuſtified by imputation is but an imaginarie mockerie, as if a poore man ſhould be reputed rich; to this we are to anſwere, that it is but a friuolous cauill: for we doe not teach that God eſteemeth and reputeth vsus righteous, being wholy defiled with ſinne and quite deſtitute of all righteouſnes; but that hee maketh vsus perfectly righteous, by waſhing away our ſins with the precious bloud of Chriſt, and by applying and appropriating vntounto vsus his perfect righteouſnes and obedience by vertue of his ſpirit principally, & a liuely faith inſtrumentally, wherby we are vnited vntounto Chriſt and become members of his body, and conſequently hauehave right and full intereſt vntounto all that which this our head hath done for vsus; and ſo being made partakers of his righteouſnes and merits, God reputeth vsus as we are in truth perfectly iuſt and righteous. If a man being poore and farre in debt ſhould be accounted and reputed exceeding rich and nothing indebted, it were indeede but a meere imagination. But if another of great ſufficiencie ſhuld take vponupon him to be his ſuretie, and not onelyonly diſcharge all his debts, but ſhould beſtow vponupon him great ſummes of money and much treaſure, this man whatſoeuer hee was before time in himſelfe, may now be eſteemed rich and out of debt. So if we (as wee are farre indebted to the iuſtice of God and exceeding beggerly, yea ſtarke naked of all righteouſneſſe) ſhould be reputed as we are thus in our ſelues righteous and nothing indebted, it were but a meere mockerie; but ſeeing our Lord and Sauiour Ieſus Chriſt hath taken vponupon him to be our ſuretie who is himſelfe all-ſufficient, and ſeeing hee hath perfectly and fully anſwered all our debts wherein we were ingaged to Gods iuſtice; and not onelyonly ſo, but alſo hath communicated and beſtowed vponupon vsus the infinite rich treaſures of his righteouſnes and obedience, giuing vntounto vsus full intereſt and poſſeſſion hereof, outwardly by his hand-writing of the Goſpell, and his Sacraments as ſeales annexed thereunto, and inwardly by the vertue and cooperation of of his ſpirit applying them vntounto vsus: and laſtly, ſeeing we alſo hauehave receiued the full aſſurance of all this heauenly and ſpirituall rich treaſure by the hand of faith, wee are in truth quite out of debt, and exceeding rich with his righteouſnes which is now become ours, and therfore are ſo reputed and eſteemed in the ſight of God.