Catholic Theology Plain Pure Peaceable, Conference 11 · Chapter 3
CHAP. III. Whether our own Righteouſneſs be any way neceſſary and conducible to our Juſtification before God? Or Whether we are any way juſtified by it? and how far?
Lib.
BUt if I grant you, that ſalvation is the Reward of our own faith and holineſs, I ſhall never grant you that we are Righteous by it before God, or that it is any part of that Righteouſneſs by which we are juſtified: for that is only the Righteouſneſs of Chriſt.
P.
I hope you are not willing to wrangle about words not underſtood. Queſt. 1. Do you think that the words [Righteous, Righteouſneſs and Juſtification] have but one ſenſe in Scriptures, and in our common uſe?
Lib.
No: you proved more before.
P.
Queſt. 2. If the Devil, or Men, or a miſtaking Conſcience, ſhould ſay that you (or any Saint) is an Infidel, or hath no faith, how muſt you be juſtified againſt that charge?
Lib.
By denying it, and by maintaining that I do believe.
P.
Very good: Then faith it ſelf as faith doth ſo far juſtifie you.
And Queſt. 3. If you be charged to be Impenitent and never to have truly Repented, how muſt you be juſtified againſt that charge?
Lib.
By denying it, and averring that I did Repent.
P.
So then, your Repentance it ſelf muſt ſo far juſtifie you. And Queſt. 4. If you are charged to have been an ungodly perſon to the laſt, or not to have loved God, or your neighbour, not to have called on God, nor confeſſed Chriſt before men, nor to have fed, clothed and viſited him (as you could) in his members, or not to have mortified your fleſhly luſts, but to have lived after the fleſh, in murder, theft, whoredom, drunkenneſs, &c. What is your righteouſneſs againſt this accuſation?
Lib.
I muſt defend my ſelf againſt a lye by denying it to be true: I muſt be ſo far juſtified, that is, vindicated againſt Calumny by my innocency in thoſe points.
P.
Very good: ſo far then you muſt be juſtified by your godlineſs, love, obedience, mortification, innocency and works. And what if you be charged as an Hypocrite to have done all that you did in meer diſſimulation, how muſt you be therein juſtified?
Lib.
By denying the charge, and appeal to God that I was ſincere.
P.
So then, your ſincerity is ſo far your juſtifying righteouſneſs. And what if you are charged with Apoſtaſie, that you fell from Grace, muſt you not be juſtified by pleading your Perſeverance?
Lib.
Theſe are none of the Juſtification which the Scripture ſpeaketh of: which is only againſt true accuſations, and not againſt falſe ones.
P.
Say you ſo? What if one be truly accuſed, that he hath no part in Chriſt? and that his ſin is unpardoned? or that he is under the guilt of damnation by the obligation both of the Old Covenant and the New? or that he never truly repented or believed? or that he is unſanctified, and never ſincerely obeyed Chriſt, &c. Is this man juſtifiable?
Lib.
No: I ſay not that all men are juſtifyable: But who ever is Juſtified in Scripture ſenſe, is juſtified only from a true Accuſation.
P.
What is that true Accuſation?
Lib.
That he is a ſinner, and deſerveth damnation according to the Law, and that he hath no righteouſneſs of his own.
P.
Muſt he not confeſs all this to be True, if it be True? And is not confeſſing the Guilt which he is accuſed of, contrary to juſtifying him? Do you not ſee here what Confuſion you caſt your ſelf into for want of noting the various ſenſes of Juſtification? If by Juſtifying we mean Making an unjuſt man juſt, then it is true that he is juſtified from his Guilt, that is, he is pardoned; and he is juſtified from the Laws condemnation, that is, a man condemned by the Law is pardoned; and he is juſtified from his reigning ſin, that is, he is ſanctified: But this Juſtification is not oppoſite to Accuſation, but to Being unjuſt. But if you ſpeak of Juſtification by Plea or Sentence, it is contrary to Accuſation of Guilt: And ſo no man is juſtified that is not Juſt, or Guiltleſs in the point of which he is accuſed. God will by no means clear the guilty, or juſtifie the unjuſt, Exod. 34. 7, 8. nor ſay of the wicked, Thou art Righteous, Prov. 24. 24. 1 Pet. 1. 17. & 2. 23. Jer. 11. 20. Rom. 1. 32. & 2. 2.
But that you are quite miſtaken in ſaying, that Scripture never mentioneth Juſtifying man from a falſe accuſation, theſe and many ſuch Texts ſhew, Rom. 8. 33. Iſa. 50. 8. Prov. 17. 15. 1 Kings 8. 32. James 2. 21, 24, 25. Rom. 2. 13. Luke 7. 29. Matth. 11. 19. & 12. 37. Iſa. 43. 9. 26. Luke 10. 29. & 16. 15. Deut. 25. 1. Exod. 23. 7, &c.
And how widely differ you from moſt Proteſtant Divines, who ſay that Juſtification is a Judicial Sentence of God as Judge? Though indeed it is of divers ſorts.
Lib.
But it is not Scripture Juſtification, unleſs it be perfect: And all that we do is Imperfect. To juſtifie him in ſome one thing, is not Juſtification by faith, but another thing.
P.
1. No doubt but Scripture mentioneth both particular Juſtification as to ſome particular cauſes, and a more large Juſtification from all things that would damn him in Hell. And this latter is the Great Juſtification by faith, mentioned ſo oft in Scripture, that is, Upon and by believing we are firſt made juſt, by free-given pardon and right to life, (and true ſanctification with it); and we are ſentenced juſt, becauſe ſo firſt made juſt. But this is not without our Faith and Repentance. 2. And that Faith and Repentance are a Righteouſneſs Evangelical, that is, a performance of the conditions on which the Covenant of Grace doth freely give us right to Chriſt, pardon and life; and ſo are the Conſtitutive cauſes of that ſubordinate Juſtification.
Lib.
But your ſubordinate Righteouſneſs hath no hand in our Juſtification.
P.
This is but ſinging over the old Song, by one that will not conſider what is anſwered. Have you thought on all the Texts even now cited▪ Hath faith no hand in our Juſtification? Hath the performance of a Condition, and the Moral Diſpoſition of the Receiver, no hand in the Reception of a Gift? What think you is the meaning of Chriſts words, Matth. 12. By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned? What meaneth St. James, that a man is juſtified by works, and not by faith only? Are men juſtified by that which hath no hand in their Juſtification?
Lib.
Chriſt meaneth [before men] and ſo doth James, and not before God.
P.
This is notoriouſly falſe, as contrary to the plain Text: Chriſt ſpeaketh of the Account to be given of our words in the day of Judgement, verſ. 36. And James ſpeaketh of that which men are ſaved by, verſ. 14. and that Juſtification which Abraham had, and that in an inſtance where Man did not juſtifie him, and of that which was faiths life and perfection, verſ. 17, 22. and of Gods imputing faith for, righteouſneſs, as to a friend of God, verſ. 23. And is this nothing but Juſtification before men?
Lib.
This is not the juſtifying of the man, but of his faith?
P.
1. You contradict the Text which ſaith [Abraham, Rahab, A man is juſtified by Works]. 2. You contradict your ſelf; For if the faith be juſtified, the man is juſtified to be a true believer: For how could a man that fulfilled the Law, as Chriſt (and Angels) did, be juſtified, but by juſtifying his actions? And how can he that fulfilleth the Goſpel conditions, be juſtified in that point, but by juſtifying that he fulfilled them?
Lib.
At leaſt I may ſay, that this is not the great and notable Juſtification, which is only by Chriſts Righteouſneſs.
P.
We are not contending for its preheminence, but its truth and neceſſity in a ſubordinate place. Indeed we have one Juſtification by our Judges ſentence, which hath many parts and cauſes: God as Donor is one cauſe, and God as Judge another; And Chriſt as meriting is the only meritorious cauſe of the Juſtifying Gift and Covenant, and Chriſt as Interceſſor another cauſe, and Chriſt as Judge another; And our Righteouſneſs as it is our Right to Impunity and life another, and our faith and Repentance are conditions: All this is ſure.
Lib.
But the Juſtification by faith is our Univerſal Juſtification; and that can be only by Chriſts Righteouſneſs: And we are not to truſt to a Righteouſneſs mixt of Chriſts and ours; nor doth Chriſts Righteouſneſs need to be patcht up with our menſtruous rags.
P.
1. No queſtion but Chriſts Righteouſneſs is perfect, and ours imperfect, and ours is no patch or ſupplement to Chriſts: He is not made righteous by our righteouſneſs, but we by his.
2. But that which is perfect in him, is not made perfectly ours; nor formally ours in it ſelf, as diſtinct from its merited effects. It is not ours as it is Chriſts. Chriſt that is our Righteouſneſs, is alſo made of God to us wiſdom and ſanctification: And will you ſay therefore, that we are not to be Wiſe or Holy, by any Wiſdom or Holineſs of our own, for fear of adding our patch to Chriſts?
3. You uſe to ſay that Chriſts Righteouſneſs is ours as Adams ſin is ours; and ſay ſome, as Adams Righteouſneſs would have been, had he perſevered. But 1. Adams Righteouſneſs would have indeed made an Infant initially juſt by propagation, that is, the innocent Child of an innocent Parent: But as ſoon as that Infant had the uſe of Reaſon and Choice, he muſt alſo have a Righteouſneſs of his own, or periſh: And this is no patch to Adams righteouſneſs. And indeed in his Infancy he muſt have a ſeminal Holineſs of his own to juſtifie him, as well as the relation of a Son of Adam.
2. So alſo, though we are guilty of Adams ſin by propagation, yet we have with that guilt, 1. An inherent pravity of our own, 2. And at age our actual ſin: And both theſe are our unrighteouſneſs, as well as Adams ſin imputed to us.
Even ſo Chriſt the ſecond Adam is a Root of a righteous ſeed: Our Contract by faith is as to him, what our Natural propagation is as to Adam; that is, the Condition of our Intereſt in his merits: We have as believers an initial righteouſneſs in our relation to Chriſt; But we have alſo from him, 1. Inherent habitual righteouſneſs; 2. The actual righteouſneſs of faith, and true obedience and love. And theſe have their proper uſe and office, without which we muſt periſh.
4. And I muſt tell you, that the word Univerſal is too big to be properly given to any mans juſtification or righteouſneſs, but Chriſts: Properly he only is Univerſally juſtified or righteous, who hath no unrighteouſneſs at all imputable to him, and is juſtifyable in all things: But the beſt believer, 1. Was once a ſinner originally, 2. Did oft ſin actually, 3. Hath ſtill ſin in him, 4. And for ſome ſin may be puniſhed by the Magiſtrate, 5. And for ſin is judged and puniſhed by chaſtiſements and death by God, 6. And the earth ſtill curſed for our ſake: 7. Yea, which is worſt of all, we are ſtill under the pena…ty of ſome privations (alas! how great) of Gods Spirit and its Grace, and our Communion with God. And all this muſt be confeſſed; And ſuch a one is not Univerſally juſtified or juſt.
Lib.
But ſtill our own Righteouſneſs doth but make us ſuch as thankful perſons muſt be for their Juſtification by Chriſt, and is no part of that Juſtification by faith: For if faith it ſelf be that Righteouſneſs, we have not faith by faith, and faith is not imputed to faith, but Chriſts Righteouſneſs is it that is imputed.
P.
Of Imputation in due place; 1. What need you talk againſt that which none of us aſſert? Do we not all hold, that our perſonal Goſpel-Righteouſneſs is ſubordinate to Chriſts, and is by his Gift, as ou… Wiſdom and Sanctiſication is? Who dreameth that our faith is any part of Chriſts Righteouſneſs? But why do you waſte time in vain cavilling againſt plain certain truth? Is there any thing in Name or Thing aſſerted by us that you can deny or queſtion?
Queſt. 1. Do you deny that Scripture commandeth us to Believe that we may be juſtified?
Lib.
No.
P.
Queſt. 2. Or that we are commanded not only Thankfully to Accept, but Thankfully to obey our Lord, Redeemer and Saviour?
Lib.
No.
P.
Queſt. 3. Date you deny, that life or death eternal dependeth on this as a Condition or Moral means? and that we ſhall be judged according to it?
Lib.
No. I deny it not.
P.
Queſt. 4. Is it not a Law that thus commandeth us, and by which we muſt be judged?
Lib.
Yes, If it were no Law; there were no duty and ſin in belief and unbelief.
P.
Queſt. 5. Is not a man ſo far juſt and juſtifyable by that Law, as he keepeth it? and juſtifyable againſt the charge of being one that muſt be Damned, by producing the Condition of pardon and life performed?
Lib.
Yes, I deny it not.
P.
Queſt. 6. And doth not the ſame Law virtually juſtifie the performer now, whom it will juſtifie as the Rule of Judgement at laſt?
Lib.
Yes, no doubt.
P.
Queſt. 7. And is not the Name of Righteouſneſs many ſcore times given in Scripture to our own actions done by Grace, and meaſured by the New Covenant?
Lib.
Yes, I cannot deny it.
P.
Why then while you deny neither Name nor Thing, what wrangle you about?
And let me plainly tell you, that ſuch men as you by indiſcreet everdoing are not the leaſt of Satans inſtruments to bring the Goſpel under ſcandal, and harden the world in Infidelity and the ſcorn of Chriſt; while you would ſo deſcribe the Chriſtian Religion, as if this were the very heart and ſumm of it [Believe that all the Elect have fulfilled perfectly all Gods Law by another, and that Chriſt did it as perſonating each of them, and therefore no crime of their own is imputable to them, nor any kind or degree of Goodneſs or Righteouſneſs in and of themſelves, is at leaſt required of God, as any means or condition, of their preſent or future juſtification by their Judge, or as having any hand therein.] As if God were become indifferent what we all are, ſo that Chriſt be but Righteous▪ for us: when as it was Chriſts grand deſign to reſtore lapſed man to God, which he doth not only by Relative benefits, but by Renewing them to his Image in love and holy obedience.
Lib.
Have you not lately and oft been told, that holineſs and obedience are neceſſary now; but it is to other Ends than to juſtifie us; (as for Cratitude, &c.)
P.
1. We eaſily grant it is for other Ends than Chriſts Merits were, and not to juſtifie us as they do; nor in that Cauſality. They are not to purchaſe for us a free gift of pardon and life, nor the Holy Ghoſt, &c. as Chriſt did. 2. But again tell me, Hath not Chriſt a Law that commandeth our obedience to thoſe ends (as Gratitude) which you mention? And is not the keeping that Law a thing that the ſame Law will ſo far juſtifie us for? Yea, a Condition that life dependeth on? And if the Cauſe in Judgement be, Have you kept it or not? muſt you not in that be accordingly Juſtified or Condemned? Give over cavilling againſt plain neceſſary truth.
Lib.
By this you will fall in with the Papiſts, who take Juſtification to be partly by Chriſts Righteouſneſs, and partly by our own: and partly in pardon, and partly in faith and holineſs.
P.
Tell not me of the Names of Papiſts or any, to frighten me from plain Scripture truth. 1. Why may not I rather ſay, Why go you from all the antient Writers and Churches, even Auguſtine himſelf, by your new and contrary opinion? Was true Juſtification unknown for ſo many hundred years after the Apoſtles? 2. The moſt zealous Antipapiſts do confeſs that ſome Texts of Scripture do ſo take the word Juſtification: And multitudes of Texts ſo take the words Righteous and Righteouſneſs. And he that will impartially conſider them may find, that more Texts than are by us ſo confeſſed, do by Juſtifying mean [Making us Juſt, and ſo Accounting us] on all theſe cauſes conjunct, 1. As being Redeemed by Chriſts Merits, 2. And freely pardoned, 3. And having Right to life, 4. And renewed to Gods love and Image, 5. And ſo juſtifyable at the Bar of Grace by the Law of faith and liberty.
3. And the reality of all the Matter of this Doctrine is paſt doubt, if the Controverſie de nomine Juſtificationis were not ſo decided.