The True Doctrine of Justification Asserted and Vindicated, Lecture 1
LECTURE I.
ROM. 3.24, 25.,
Being juſtified freely by his Grace, &c.
THE Apoſtle in the words precedent laid down two Propoſitions,The Coherence. to debaſe man and all his works, that ſo he might make way for the exaltation of that grace of juſtification here ſpoken of.
The firſt Propoſition is, that By the deeds of the Law no fleſh ſhall be juſtified in his ſight, where two things are obſervable.
1. That he cals every man by the word Fleſh, which is emphaticall to beat down that pride and tumor which was in the Jews.
2. He addeth, in his ſight, which ſuppoſeth that though our righteouſneſſe among men may be very glorious, yet before God it is unworthy. The other Propoſition is, that, All come ſhort of the glory of God; Some do make it a Metaphor from thoſe in a race, who fall ſhort of the prize. Whether by the glory of God be meant the image of God, and that righteouſneſſe firſt put into us, or eternall life, or (which is moſt probable) matter of glorying and boaſting before God, which the Apoſtle ſpeaks of afterwards, is not much materiall. Now the Apoſtle having deſcribed our condition to be thus miſerable, he commends the Grace of God in juſtifying of us, which is decyphered moſt exactly in a few words; ſo that you have in the Text a moſt compendious delineation of juſtification.The diviſion and opening of the Text. Firſt, There is the benefit ſet down, being juſtified. Secondly, The efficient cauſe, Gods Grace; and here we have a two-fold impulſive cauſe, one inward, denoted in the word Freely; the other outward, in the meritorious cauſe, Chriſts death; which is further illuſtrated by the appointment of God for this end, foreign: Some underſtand this of Gods manifeſtation, as if it were ſpoken to oppoſe the propitiatory in the Ark, which was left hidden; ſome to the whole polity in the Old Teſtament, which in the Legal ſhadows, and the Prophets predictions did declare Chriſt; Others (upon better ground) refer it to the Decree of God. This death of Chriſt is called foreign, which denoteth both the action it ſelf, as alſo the effect and benefit which cometh by it. Chryſoſtome obſerveth, that it is called redemption, and not a ſimple emption, becauſe we were the Lords once, but by our ſins became ſlaves to Satan, and now God doth make us his again. In the third place you have the inſtrumentall cauſe, Faith in his bloud; this is that Hyſop that doth ſprinkle the bloud, though it be contemptible in it ſelf, yet it is inſtrumentall for a great good; and hereby is denoted, That Faith hath a peculiar nature in this work of Juſtification, which no other grace hath, for none ſaith Love in his bloud, or Patience in his bloud. Laſtly, here is the final cauſe, To declare the righteouſneſſe of God aIn what ſenſe righteouſneſſe is taken here, See Lect. 12.for the remiſſion of ſins paſt. bwhether foreign be ſo well tranſlated remiſſion of ſin, as indulgence & connivance, as B…za rendereth it, you have largely diſcuſſed, Lect. 12.Some obſerve thoſe words ſins paſt, as implying, no ſinne is forgiven till it be committed; it muſt be paſt before it can be forgiven; But the Apoſtle might uſe this ſpeech in reference to ſins paſt before his coming, to ſhew the efficacy and power of Chriſts death, that it was not the bloud of Rams and Goats, but that of Chriſt, which could expiate our offences. My intent is to ſpeak of the benefit firſt, and then the Cauſes: the Benefit is Juſtification: And for the better underſtanding of this,Propoſitions clearing the nature of Juſtification. conſider the Propoſitions following, which will be ſubſervient to clear the nature of it, although the more exact opening of the word, and the nature of it, is to be looked for when we come to ſpeak of imputed righteouſneſſe.
Firſt, It is of great conſequence to have this Doctrine kept pure. 1 The doctrine of Juſtification ought to be kept pure.Luther called it Articulus ſtantis aut cadentis Eccleſiae, as if this were the ſoul and pillar of Chriſtianity. Pighius, though a Papiſt, calleth this the chief par… of Chriſtian Doctrine, confeſſing that it had been obſcured rather then cleared by their own Writers: yea, this Doctrine about Juſtification is that which diſcerneth the Orthodox from Pagans, Papiſts, Socinians and Arminians. Now there are divers reaſons why we ſhould keep the Philiſtims from throwing in earth to ſtop up this pleaſant ſpring:And why. As 1. becauſe herein is the grace and good favour of God eſpecially revealed. Therefore the Goſpel is called glorious, becauſe God did not ſo much exalt, and manifeſt his excellency in creating the world, as he did in providing of a Saviour, and pardon for a poor ſinner: Hence its called the riches of his grace, rather then of power or righteouſneſs. We are therefore ſollicitous (whatſoever the Antinomians ſay to the contrary) that the doctrine of Gods grace in Juſtification may be fully improved to the uttermoſt, and that every broken heart may be put into a raviſhment and admiration of it. We bewail thoſe times of Popery, when the name and efficacy of Chriſt and his Grace, were obſcured by the works and pretended righteouſneſſe of men.
2. It is very neceſſary to keep this pure, becauſe of the manifold truths that muſt fall if this fall; if you erre in this, the whole truth about Originall ſinne, Free-will, and Obligation of the Law will likewiſe periſh.
3. It is of great influence into practice; for what doth the heart ſmitten for ſin, and filled with the diſpleaſure of God, but run to this▪ Doctrine, as the City of refuge? This is the water that their ſouls pant after, this is the bread that their fainting ſtomacks would▪ gladly feed on: now if this water be turned into mud, if this bread be made into ſtones by the corrupt Doctrines of men, how muſt the ſoul periſh for want of ſuſtenance?
Secondly,2 Satan hath endeavoured the corrupting of it. Satan hath endeavoured ſeverall waies the corrupting of it. You may judge of the preciouſneſſe and excellency of it by Satans malicious endeavours to ſuppreſſe it: Herod not more diligently ſeeking to take away the life of Chriſt when he was in his Cradle, then Satans inſtruments were buſie to ſtifle this truth in the infancy.Loc▪ Com. de Juſt…fic. Chemnitius relateth, that he did ſaepè cohorreſcere, many times tremble when he thought of a ſpeech which Luther would often ſay (and it was ominous) That after his death the Doctrine of Juſtification would be corrupted: And indeed when thoſe firſt Reformers had made the body of this truth in all the ſeverall parts of it like that of Abſalom, comely and beautifull, without any blemiſh, there preſently roſe up many perverted in minde, and ſet upon it, as thoſe theeves upon the man going to Jericho, leaving it wounded, and half dead. There are errours about the very nature of it, making it to be the infuſion of righteouſneſſe in us, for which God doth accept us: Thus they ſpeak of Juſtification, as Ariſtotle would about Phyſicall motions. Some take away the imputation of Chriſts Righteouſneſſe; ſome take away the ſatisfaction of Chriſt; ſome make Faith to be accounted for Righteouſneſſe; ſome make ſuch a Juſtification, that thereby God ſhall ſee no ſin in thoſe that are juſtified whatſoever they do. Thus in the nature, parts, inſtrument, conſequents and ſubject, there are manifold errours, and hereby Satan bringeth much miſchief to the Church, for by this means our lives are ſpent in diſputing about this benefit, when it were farre more comfortable to be enjoying of it. And when Satan could not overthrow the truth by mingling of our works with the Grace of God, as in Popery, then he bendeth himſelf to errours on the right hand, by ſetting it up in ſuch a ſeeming way, by amplifications of it, that thereby all repentance and godly humiliation ſhall he quite evacuated: Even as when he could not by his inſtruments, the Phariſees, diſprove the Deity of Chriſt, then he ſets inſtruments on work to confeſs that he was the Son of God, thereby to get in ſome errours.
3 God in the way of Juſtification goes above our thoughts and reaſon.Thirdly, God in this way of Juſtification goeth above our thoughts. And certainly, when a Chriſtian will ſet his heart to think about this truth, he muſt lay this for a foundation, that, in this matter of Juſtifying, Gods thoughts and his thoughts do differ as much as heaven and earth; ſo that the doctrine of Chriſts hypoſtaticall union is not more above our thoughts and expectation in the truth of it, to be believed, then that of Juſtification is above our hearts in the goodneſſe of it, to be embraced. It is in this caſe with us, as with Sampſon, who found honey in the carkaſe of a Lion, this could not be expected how it could come there; had he found it in ſome holes of a Tree in the Wood, where Bees will ſometimes hive themſelves, there had been ſome probability, but here is none: Thus thinketh the ſoul troubled, to finde this honey of Juſtification in the death of Chriſt, how unlikely is it? If I ſhould look for it in the works I do, in my holineſſe, and righteouſneſſe that is wrought by my own hands, this were according to rules of righteouſneſſe.
And this is the ground of all that dangerous errour in Popery, they look upon it as againſt the principles of reaſon, that we ſhould be accounted righteous any other way, then by that which is inherent in us; and this made Luther profeſſe, that when he did rightly underſtand the doctrine about free remiſſion of ſins, yet he was exceedingly troubled with the word Juſtifie, for that old opinion had much ſoaked into him, that it muſt be to make righteous, as ſanctificare is to make holy, or calefacere to make hot; ſome poſitive quality to be brought into a man, which he might oppoſe againſt the judgement of God. And hereby you may ſee, that its no wonder if the people of God are ſo difficultly perſwaded of their Juſtification; if they be again and again plunged into fears about it; becauſe this way which God taketh is above our thoughts: It is a great matter to deny our own righteouſneſſe, and to be beholding to Chriſt only for pardon.
Fourthly, As the Doctrine it ſelf is by peculiar revelation, 4 The Scripture hath proper words to expreſſe this doctrine by.ſo the Scripture hath proper words to expreſſe it by, which we muſt wholly attend to. This would be a good Pillar and Cloud to direct us; for then men began to decline from the truth, when they left off a diligent ſearch of the uſe of the word in the Scriptures. What makes it ſo confidently and generally aſſerted by Papiſts, that Juſtification is a tranſmutation, a change from the ſtate of unrighteouſneſſe to the ſtate of holineſſe, but only neglect of the Scripture-uſe of this word?
And though this matter was agitated ſeven moneths in the Councell of Trent, yet becauſe they did not follow the Star of the Scripture, they came not to the lodging where Chriſt was. There are ſome kinde of words, which the Scripture takes from the common uſe and cuſtome amongſt men, and they are to be interpreted as commonly they are taken; but then there are other words, which the Scripture doth peculiarly uſe, as being ſubſervient to expreſſe that peculiar matter, which the holy Ghoſt only teacheth, and ſuch is this word, to juſtifie, for the greek word foreign, is obſerved by learned men to have two ſignifications, one to puniſh a man, or condemn h…m, which is clean contrary to the Apoſtle his uſe of the word; or elſe to determine and judge a thing as just, but then it doth not come up to the Apoſtles meaning; for he ſpeaks of perſons, but the Grecians uſe it of things themſelvs: Thus the word juſtificare is not uſed by any approved humane Authors, no more then ſanctificare and glorificare. As therefore we muſt goe to the Scripture▪ only for the knowledge of the nature of the thing, ſo we muſt expreſſe it in ſuch words as the holy Ghoſt uſeth; and this is the ground which hath made our learned men call upon all to conſider the Grammaticall uſe of the words in this matter.
1 Juſtification implies an accounting juſt.Firſt, The word doth imply an accounting juſt: And this is acknowledged by the Papiſts themſelves, as more frequent▪ though they pleade much for ſuch a ſenſe, as to make juſt. Now the truth is, there needs not much quarrell even about that ſignification, though the Scripture doth not manifeſt it: For we confeſſe that he is made juſt, who is juſtified, and that not only in reſpect of the inward renovation of a man, but alſo in reſpect of juſtification; for God doth not account him juſt who is not ſo, and certainly to eſteem a man juſt without righteouſneſſe, is as abſurd as to account a man learned without learning, or the wall white without whiteneſſe; only we ſay this Righteouſneſs that doth to make a man juſt, is not inherent in him, but reckoned to him by the ſatisfaction of another: for a man is accounted righteous two waies, either when he is not guilty of the crime charged upon him, or when he doth make ſatisfaction; and in this latter ſenſe by Chriſt we become righteous.2 To make righteous.
2. So that if the word ſhould ſignifie as much as to make righteous, as to ſanctifie doth ſignifie to make holy, ſtill we could grant it, though not in the Popiſh way; and indeed the Apoſtle Rom. 5. ſaith, many are made righteous by the ſecond Adam, which if not meant of inherent holineſſe, doth imply, that the righteouſneſs we have by Chriſt is not meerly declarative, but alſo conſtitutive; and indeed one is in order before the other, for a man muſt be righteous before he can be pronounced or declared ſo to be. But the Hebrew word doth not ſignifie this ſenſe primarily; for whereas the Hebrew word in Cal doth ſignifie to be righteous by a poſitive quality; The word in Hiphil according to that Rule in Grammar, ſignifyeth to attribute and account this righteouſneſſe unto a man by ſome words, or other teſtimony, even as the word that in Cal ſignifieth to b… wicked, doth in Hiphil ſignifie to condemn and judge a man as wicked, ſo that there are theſe two things in juſtifying, whereof one is the ground of the other, firſt to make righteous, and then to pronounce or declare ſo.
From theſe two followeth a third,3 To deal with as a juſt man. which is to deal with a man ſo juſtified as a juſt man, ſo that condemnation, crimes, reproach and fear ſhall be taken away from him. This declareth the admirable benefit of being juſtified before God, for when this is done, Rom. 5.1. We have peace with God, Epheſ. 3. We come with boldneſſe into his preſence, and open face; ſo that unbelief and ſlaviſh fears in the godly are great enemies to this grace of juſtification; yea, they are a reproach and diſhonour to it. Thou thinkeſt if thy heart were not conſcious to ſin, if nothing but holineſſe were in thee, thou wouldeſt be bold, thou wouldſt not fear or be troubled, but thou doſt not conſider that God walketh towards thee as a righteous man, looketh upon thee as ſo, ſo that if Chriſt be bold thou mayſt, if God will not reject Chriſt, or thy ſins cannot condemn him, ſo neither will God reject thee, or ſhall thy ſins overwhelm thee; this is the ſweet conſolation of the Goſpel, to a ſinner broken-hearted, who would give a world for a perfect righteouſneſſe, to make him accepted.
4. This is a judiciall word, and taken from Courts of judgement. It is good to conſider this alſo,4 It is a judici…ll word. for this ſuppoſeth God as a juſt Judge offended, and man ſummoned to his Tribunal to appear before it. This work of Juſtification may be excellently compared with that Parable, Mat. 18. where a man owing many talents to his maſter, is called upon to pay them, and although the ſervant prayed his Maſter to have patience, and he would pay him all (which we cannot ſay) yet, it is ſaid, his Maſter forgave him all the debt. That the word is a judiciall word in the generall appeareth, Deu. 25.1. where the Scripture ſpeaketh of a controverſie between men brought to judgement, and the Judge juſtifying the righteous, ſo 2 Kin. 15.4. There Abſalom wiſheth he were Judge in the land, that he might juſtifie him who brought his caſe to him; ſo Pſa. 51. That thou mayeſt be juſtified, and overcome when thou are judged; As it is thus in general, ſo in this particular caſe, it is a word taken from Courts of judgement: Thus Rom. 3. That every mouth might be ſtopped, and the whole world be foreign guilty.
Hence there is an accuſer, and our ſins called debts, and the oppoſite to this juſtification is condemnation, and the Apoſtle calleth it a charge that is laid upon men. Therefore Chriſt is called an Advocate, and he is ſaid to make interceſſion; all theſe expreſſions denote a judiciary proceeding: Thus David, Enter not into judgement with thy ſervant; for in thy ſight no man ſhall be juſtified, Pſa. 143. and Paul, 1 Cor. 4.3. It is a very ſmall thing to be judged of mans judgement, where a mans judgement is called a day, according to the Cilician phraſe (as Jerome ſaith) and having ſpoken this, he addeth ſomething of his juſtification before God; ſo that there is nothing clearer then that the word is a judicial word, and with John who in his Epiſtles never uſeth the word juſtifie, the ſenſe of it is expreſſed, by not to come into judgement, or to be tranſlated from death unto life. And certainly if to juſtifie were to make righteous inherently, it would not be an abomination in that ſenſe to juſtifie the wicked.
5 There can be no Juſtification but where there is accuſation.Fifthly, There can be properly no juſtification, but where there is accuſation or a charge: Therefore condemnation is oppoſite to it. Hence it is that though it be ſaid that Angels and Adam were juſtified, and that by works, yet if we would ſpeak properly, they were no more juſtified, then they had an Advocate, or Interceſſor. Thus when Chriſt is ſaid to be juſtified in the Spirit, that is, declared to be the Son of God by the Spirit, which was ſpoken in reference to thoſe calumnies and reproaches that were caſt upon him; ſo that this conſideration may comfort a godly man even in that particular wherein he is moſt troubled; for thus the godly argue, my heart chargeth me with ſuch folly, and ſo the devil doth, oh it is too plain! I cannot diſſemble it, I cannot hide it; oh what ſhall I do? even this very thing may ſupport; for how could there be Juſtification, if there were not a charge? What need a Chriſt to juſtifie, if there were no fault?
Sixtly, No man can do any thing, 6 No man can do any thing whereby to be accounted juſt before God.whereby he ſhould be accounted juſt before God. This is the grand truth that is ſuch a ſtumbling block to the world; this makes the Papiſt gibe and ſcoff; this makes God (ſay they) to diſſemble; this makes him a lyar, to account that ours, which is his Sons; who will ſay a lame Vulcan goeth upright with another mans legs? who will compare ſome deformed Therſites to a fair Abſalom, becauſe of ſome imaginary beauty which is not in him? But the Scripture is too plain, 2 Cor. 5. to be eluded, Ipſe factus eſt peccatum, ſicut nos juſtitia non noſtra ſed Dei, nec in nobis ſed in ipſo, ſicut ipſe factus eſt peccatum non ſuum ſed noſtrum, nec inſe, ſed in nobis conſtitutum. He is made ſin as we are righteouſneſs, not our righteouſneſſe but the righteouſneſſe of God, not in us, but in him: as he was made ſin, not his own, but ours, not in himſelf, but in us. Neither do we ſay, we are made righteous without a righteouſneſſe, that indeed were abſurd, but we ſay it is not in us.
Seventhly, That righteouſnes whereby we are made juſt, 7 We are made juſt only by Chriſt.is only by Chriſt; of this more hereafter; only the Scripture doth carry us alwaies from our own righteouſneſs to that of Faith, which is by his bloud; this made Bernard ſay, Quid tam ad mortem quod morte Chriſti non ſalvetur, Meum meritum eſt miſeratio Domini, non planè ſum meriti inops quamdiu ille miſerationum non fuerit inops. Though we want, Chriſt doth not want, though we ſinned away our good, yet not Chriſt his merits: And if a man were made perfectly holy, yet he could not be juſtified for all that, but he needs a Chriſt to ſatisfie for his former tranſgreſſions.
Eightly,8 Terror and comfort in the word juſtification. This deſcription of Juſtification in a judicial way containeth much terrour, and alſo much comfort. It is good for a Chriſtian to meditate, why God deſcribes the way of pardon by theſe tearms; and firſt it may be to rouſe up ſecure and Epicurean conſciences. Thy heart will not alwaies be quiet, neither will thy ſin alwaies lie ſtill at the door, but it will awaken thee, and hale thee to judgement. O the terrour thy ſoul will then be put into! And as it doth thus terrifie, ſo it doth the more comfort; nothing is ſo welcome as a pardon after a man is condemned, and his head laid upon the block: Thus when all this charge is laid upon thee, and thou ſummoned before the tribunall, how precious muſt grace then be to thee?