Of Free Justification by Christ, Book 2 · Part 14 – Part 16
What sinners are justified by Christ.
BUT here there is another thing to be enquired into; to wit, who are these sinners to whom this Iustification belongs. In which the difference must of necessity be observed: For as it is not every Faith, or act of believing, that procures Iustification, but that only which eyes the Mediatour: So this very Faith doth not belong to all sinners promiscuously. Though all men are sinners by nature, and Iames 3.in many things we offend all; yet all are not sinners alike. They that have no sense of their sins, no trouble in their Conscience, nor shame for the Abominations they have committed, but run on headlong and without fear into all wickedness; Faith only justifies sinners, but whom.though they prosess Christ, and Faith in him with their mouth; yet their heart is void of him; neither doth this empty profession yield them any benefit. Of which sort of men Christ Preaches in the Gospel, Not every one that saith to me, Lord, Lord, but he that doth the Will of my Father, &c. After the same manner the whole Epistle of Iames treats of these, and such like men, whom he denies to be justified by this counterfeit and hypocritical Faith. But on the contrary, those that sincerely repent and mourn for their sins, and abhorring their own Wickedness, return to Christ with all their Hearts, and receive him by Faith, these only are …, whom Faith alone Iustifies without Works, according to that well known saying of Paul. And by this means it will not be difficult to reconcile both the Apostles, Paul and Iames, to one another. For as Iames a Servant of Iesus Christ cannot deny but Faith, when it is found Iames a Servant of Iesus Christ, and Paul an Apostle of Iesus Christ reconciled.in a Penitent and Humbled sinner, justifies him freely without Works, and before all good Works: So on the other side, neither doth Paul an Apostle of Iesus Christ, approve of that Faith, which works not by love, nor admits abominable wretches of profligate lives, to have any fellowship with Christ.
Which things being granted, what can the Papists say against this Assertion, concerning justifying Faith? Or what valuble Author can they produce in defence of their Erroneus Doctrine. Now if to justifie from sins, is nothing else but to absolve from sins, as we have demonstrated out of the Apostle: Is there any that can absolveus, but Christ only? Or how should he absolve, unless he be received? Or after what manner, by what Instrument, by what hands must he be received, but Faith only? And what absurdity is it then for us to profess that we are justified by Faith only?
An answer to those that say the … of Faith is … pretending that it opens a door to Irreligion, and Licentiousness.
BUT they pretend that this Doctrine Hosius in confut. …. 140. Canis. in praefatione in Andrad. ….is pernicious, and contrary to a Pious Life, and good manners: For, (as they say) it encourages Men that are weak by nature, and prone to evil, to sin with the greater boldness. Canisius confirms this: Wheresoever, saith he, Iustification by Faith only is taught, it comes to pass, that usually in such places, Men sin without any fear or shame: And vain Men to encourage themselves in living profanely, flatter themselves with hopes to go unpunished, because they lay hold on Christ Andrad. Vega de justificat. in Epist.by Faith. And it is no wonder says Vega, for what should he be afraid of, yea, what should he not despise and make light of, who is once perswaded, that Faith only is sufficient for his Iustification: And that the Kingdom of Heaven is not shut up from any sin or wickenness, if it were never so great?
Osorius adds his Vote to theirs: If Faith only is sufficient, and if every Action that Osor. de just. …. 7. Osor. ibid. …. 2.we do, is unprofitable and defiled, it follows, that all who embrace this imaginary Faith, do altogether neglect good Works, &c. And elsewhere. Therefore you cannot by such Doctrine, exhort a Harlot to forsake her Lust, nor a Thief to refrain his covetous desire of other Mens Goods, nor a wicked Man to depart from his … but that he should … this naked and empty Faith only, which is void of all works of Charity; for by such instructions, he will conceive a strong perswasion, that by this Faith only, he is very dear to God. Than which, what can be more absurd? An Answer to the Objections.Though I grant this to be true, that nothing can be more absurd, than if we say that Harlots, Highwaymen, and Outragious Cut-throats, who breaking the bonds of natural Modesty, give themselves up willfully to all impurity, are acceptable to God by Faith only. I say, suppose we grant this to be true, what follows from hence? Then Faith only (as you say) doth not justifie. O ingenious arguing, worthy of the Roman Mitres. It is true, that such as your Description sets forth to us, are not Iustified by Faith. But what a Connexion is this? there are many, who by the Preaching of free Iustification, are encouraged to a greater Licentiousness in sinning. Therefore, that which is taught concerning justifying Faith, is false. As The consequence is denied.if the Truth or Falshood of things depended on the using or abusing of them. What hath ever been so right or good, but evil Men have made it the occasion of Destruction to themselves, or others, by the abuse thereof. If this Argument were reasonable, the Sun might cease to shine, because there are some that abuse his light, to commit the vilest Enormities: And healthful Herbs may cease to be planted The abuse of good things should be taken away, but the things themselves, should be continued.in Gardens, because the venimous Spider sucks the worst poyson out of them. The Physician also may cease to Administer Medicines, because there are some found, who after they have recovered their Health, do sometimes commit such things, that it had been better, if they had still lain sick in Bed. Yea, on the Lord's days there are not a few, that through idleness, commit many sins. What then, because they that know not how to use good things aright, take occasion to abuse the time of the Lord's Day to Gluttony and Drunkenness, and to open a door to Licentiousness, should we therefore reject the Lord's institution? No verily, Human things must give place to Divine, and the usual custom of Men of wicked Lives, must not be your rule to walk by, but that which God hath commanded to be done. Christ commands the Gospel to be Preached Mark 16.to every Creature: Will ye forbid it, though many abuse the Gospel? But what is this Gospel of Christ, that he commands to be Preached? He that believeth, and is Baptized, shall be saved. Do you hear that Salvation is simply promised to Believers; and that it consists of nothing else but Faith, and that Sacrament of Faith? Will you deny it? Whether then shall we believe Christ, or you? So it pleases him to open unto sinners, the Treasures of his abundant grace. And will your envy shut up that from us, which he hath opened? do you neither enter your self, nor suffer others to enter? Christ also speaks thus by the Prophet, ye have been sold for nought, and ye shall be redeemed without price: What is the sense of these words, (without price) but this, without any Merits of Works at all, that is, your own Merits, but not Esa. 52.the Merits of another. What then? If the procurement of another, hath brought you to death, may not also the procurement of another, restore you to life again? And in the same Prophet, the Holy Spirit proclaims how beautiful the feet of those are upon the Mountains, that bring good tidings, that publish peace: And yet do you endeavour to stop the comfortable course of Gospel Preaching and in the room thereof, do you obtrude your old erroneous Doctrine of mournful Sorrow, and heartless doubting.
You will say, Why not? For it will be better for Men to be kept in fear, for who will be anxious about the Fruits of Repentance, Hosius … lib. 3. pag. 140. Against the assurance of Christian Salvation.or his progress in grace, if every Man be sure of his own Iustification, and of the favour of God? And therefore Masters and Fathers conceal their love towards their Sons and Servants, that by this uncertainty, they may be the more obliged to their Duty: And it must be believed, that God deals just so with his Creatures, &c. Thus said Hosius. Where then is that peace, and joy in the Holy Ghost, if no Man must be assured of the favour of God? Where are those feet of them, that run upon the Mountains, and bring glad tidings of Peace, if it is not lawful to publish the Righteousness of Peace? We are not against the Preaching of Faith, (say they) but we would not that Faith only should be Preached. That is the only thing that Objection. Faith only.we require, for the cause that we mention'd, because when this form of Doctrine is taught, of necessity the consequence thereof is the Ruin and Destruction of all (honest Discipline.)
That I may answer this Objection, though it hath been sufficiently Answer. In Sermons frequent Exhortations are used to Pious Works.answered already, two things must be considered, one whereof belongs to the manner of Preaching, and the other to the truth of the Doctrine. And first as touching Preaching, their Objection is very false: For though we teach that Faith only Iustifies, yet we neglect not to use strong motives to the practice of good Works, and sharp Admonitions, and not only Admonitions, but also severe threatnings, yea, and moreover Excommunications, if need be, to restrain wicked practices.
The frequent Sermons that are Preached in our Churches bear witness to this, in which according to our power, we exhort unto Works of Piety, and by the Authority of Scripture, thunder the Iudgments of God, against Harlots, Adulterers, Covetous Persons, Highwaymen, Sorcerers, that they may know there will be no place for such in the Kingdom of God and Christ, except they amend their lives. Who was more zealous than Paul, in exalting the Righteousness of Faith? And who was more Holy in Life than he, or more fervent against the sins of those that walked not after the Spirit, but after the flesh? The Books of our Divines do evidence the same, in which they discourse no less of Repentance, and good Works, than of Faith, joyning always the one with the other. Therefore as touching the manner of Teaching, you will find, that it is not Faith only, which is Treated of in the Churches and Books of Men of our perswasion. But if the matter of debate between us, be about the cause of Salvation and Iustification, there is nothing more agreeable to sound Doctrine, than that an ungodly sinner is Iustified before God by Faith only without Works.
But you may object; this Doctrine An Answer to this Objection.hardens the People in their sinful courses. If you understand it of all, it is false: If of evil doers, that run on in sin against their Conscience, and take no care to restrain their Lusts: As for such, who ever said or taught, that they are Iustified by Faith only? And yet nevertheless the Truth of this Assertion remains invincible, whereby we affirm that a wicked Man is Iustified by Faith only, without Works, if the Scope and meaning thereof be well understood. Which will be easie, if by adding that, which supplies the room of a predicate, the proposition be made entire. As when Faith only is said to Iustifie, add unto the Subject of this Enunciation, its own proper predicate, or I may rather say, add the proper Subject of Iustification, and understand aright, who they are, whom Faith only Iustifies without Works, according to the saying of Paul: For herein chiefly lies the (difficulty) of this Controversie, Ambiguity. Faith only Iustifies, but not all kind of Sinners.Neither is there any thing wherein the Adversaries are more grosly mistaken: And herein they follow the Foot-steps of those, concerning whom Cyprian justly complains, saying, They look at that, which is said in the first place, but regard not, what follows after. They catch at that which we assert of Faith only Exclusively, and think there is injury done to good Works, if Faith only is sufficient to Salvation: But they take no notice what manner of Persons they are, to whom this Iustification by Faith belongs. It is the Advice of those School Divines, to consider the reasons of things proposed, according to their Subject matter, and why then do they not observe their own Rule in this Evangelical Assertion? Christ affirms it, Paul confirms it, yea, the common practice of life, natural Reason, and Experience, and the Conscience of all good Men proclaim that Ruine comes only from our Works, and Salvation only from Christ. And because we receive this only Mediatour Christ by Faith only, hence it is that we assert it is Faith that justifies believing sinners before God. But let us see what manner of Sinners they are, whom Faith Iustifies: Is it the Rebellious, and Impenitent? No verily. Then it must be such sinners, as are Converted, and Humbled, and have the fear of God before their Eyes. But there is no fear, that such will continue to wallow in their former filthiness, but on the contrary, they are hereby so much the more stirred up to amend their lives. All Ages have abounded with Examples of those, to whom the Doctrine of free Iustification by Faith in Christ, as it conduced much to their necessary consolation, so it was no hinderance to their leading an holy life. If Charity (according as the Adversaries themselves do testifie) is the perfection of the Law, which is the Rule of Life; I would ask such men, whether he to whom more, or he to whom fewer sins are forgiven, hath the strongest obligation to love either God or his Neighbour? which of these two mentioned in the Gospel, loved Christ with the greater ardency of affection, Simon the Pharisee, or The Love of Mary Magdaline.Mary, that brought with her no good works at all, but a great multitude of sins? And why was her Love to the Lord more vehement? but because she had more sins forgiven her? But let us proceed; Wherefore were so many and so great offences forgiven her, but for her Faith, which guided her Love? for she did not therefore believe in Christ, because she loved him, but because she knew him to be the Son of God, her Faith being thereby incited to act the more vigorously, she loved much. For, Love proceeds from Faith, and not Faith from Love. Because we believe Love rises from Faith, not Faith from Love.therefore we Love, but we do not believe, because we Love-Whence the Lord, regarding more her Faith then her Love, said unto her, thy Faith (not thy Love) hath saved thee.
How Love and Repentance are concerned in Iustification.
BUT You may say, Is Faith alone here? Is it not joyned together with Love and Repentance? I grant indeed, that they are all three together in the person of the Believer. But in the Case of Iustification Faith only is regarded: And the other do follow as Fruits and Effects thereof. For as that Woman, unless she had believed in the Mediatour, made known unto her by Faith, she had nevor loved him: So she had never come unto him, as her Physician, unless the Disease of her Troubled Conscience had driven Charity is no cause of Iustification.her. Wherefore if we reason aright about Causes, these things follow …, as Effects and Fruits thereof, but they are no causes of obtaining Salvation.
We have spoken of Mary Magdalene, let us now behold the Pharisee, and compare the one with the other. If the Woman that was a Sinner, by her love mericed (as they speak) Iustification, What shall we say of the Pharisee? Did not he also love the Lord? Would he have gone to him so Courteously, or invited him so lovingly? or received him into his House so kindly, or entertained him at Dinner so honourably, unless he had been moved with some Affection of Love? What shall I say of his Faith? Did he not believe; being instructed by the Holy Scriptures, in God the Father Almighty, Maker of Heaven and Earth? Did he not receive Christ as a Prophet? Now he believing in the Father, and receiving the Son with Affectionate Love, What could be wanting to him, that was necessary to Iustification? If so be all our Iustification is perfected by Charity? And yet, I suppose, no Man will say, that this Pharisee was justified by Christ, that is, set free from all Condemnation by this love of his. Why? Because Faith in Christ as a Saviour was wanting. But suppose he had Faith, and he trusting to his own Righteousness, and being puffed up with Pride upon that account, had begged no help, and imagined he needed no Pardon, would this Faith have availed him to Iustification? I do no not believe it: But you may say, That is true indeed, and therefore this proves, that Faith only doth not justifie.
I answer, and also request the Adversaries, that, laying aside the desire of vain jangling, they would examine the matter according to Scripture and right Reason.
Though the manifest Testimony of the Apostle Paul, and the Examples of the Saints make it an undoubted Truth, that only Faith in Christ the Son of God, hath the power of justifying without Works. Yet it cannot open this power upon all; but only those in whom a fitness is found for receiving the displayings of Divine Grace.