The Holy Arbor, Chapter 6 · Section 6
VI.
JƲſtification is that benefit whereby God doth pardon and forgive us all our ſins for Chriſts ſake, and doth acquit us and abſolve us from the guilt of them, and doth accept us as Righteous before him in Chriſt: So that Juſtification is the Abſolving of a ſinner, believing in Chriſt, from ſin and the guilt thereof, and the Imputation of the Righteouſneſs of Chriſt unto him, and the Acceptation to Life Eternal, freely for the Merits of Chriſt, with application of Chriſt on our part by Faith. The Papiſts ſay, That Faith and Works both are required to Juſtifie; we ſay, That nothing is required but Faith, and that Works follow Faith: They ſay, Faith and Works; we ſay, Faith onelyonly, but it muſt be an effectual Faith, that is, a working Faith. This Propoſition (We are juſtified by Faith) being legally underſtood with the Papiſts, is not true, but Blaſphemous; but being taken Evangelically, that is, with relation to Chriſts Merit, it is true: For the correlative of Faith is the Merit of Chriſt, which Faith alſo as a joynt relative or correlative reſpecteth, and as an inſtrument apprehendeth, being the true Object of Faith. Good Works and Faith are disjoyned in the work of Juſtification before God, but they are conjoyned in the whole courſe of our lives and coverſation, both before God and Man. No work in man but Faith is required to his Juſtification, but it muſt be an effectual, that is, a Living working, not a dead Faith; and in our lives Faith and Works muſt go hand in hand together. In the Fire is both heat and light, yet in the warming of the body the heat hath force onelyonly, and not the light, which though to many other uſes ſerves neceſſarily: Even ſo in a childe of God are required both Faith and Works, but to juſtifie him Faith onelyonly is required, though Works be neceſſary through his whole life; for they juſtifie us before men, and give us a Teſtimony of our Juſtification before God, not onelyonly in our own hearts, but from the Lord, Jam. 2.21. We may not therefore content our ſelves with a Faith in ſpeculation, void of Works, for ſuch is not true Faith.
There is a twofold Juſtification; viz.
1. A Juſtification of the Perſon; ſo was Abraham juſtified by Faith.
2. A Juſtification of the Faith of the Perſon; ſo Abraham juſtified his Faith by his Works; his Works juſtifie him that he was no Hypocrite; and as touching Sin, his Faith juſtifies him, and ſhews that he was made Righteous.
Again, Juſtification is twofold; viz.
1. Legal, which is the working of a conformity with God, or with the Law of God in us, when as we are Regenerated.
2. Evangelical, which is an Application of the Evangelical Juſtice unto us, but not a transfuſion of the quality into us: or, It is an Imputation of anothers Juſtice which is without us, and an Abſolving of us in Judgement.
Chriſts Righteouſneſs is made ours by a double Application; viz.
1. The former is Gods, who in reſpect of that fulfilling of the Law performed by Chriſt, accepteth us, and applieth the ſame unto us.
2. We then alſo apply unto our ſelves the fulfilling of the Law performed by Chriſt, when we are ſtedfaſtly perſwaded that God doth impute, apply, and give it unto us, and for it imputeth us for Juſt, abſolving us of all guilt.
Chriſt is in reſpect of our Juſtification
1. As the Object or Matter wherein our Juſtice is.
2. As the Impellent cauſe, becauſe he obtaineth.
3. As the chief Efficient cauſe,
1. Becauſe he together with his Father doth juſtifie us.
2. Becauſe he giveth us Faith whereby we believe and apprehend it.
We are juſtified by Chriſts Merit onelyonly for theſe Reaſons; viz.
1. For his Glory, that his Sacrifice might not be extenuated and made of leſs value.
2. For our Comfort, that we may be aſſured that our Juſtice doth not depend upon our own Works, but upon the Sacrifice of Chriſt onelyonly, for otherwiſe we ſhould loſe it many Millions of times.
By Chriſts Righteouſneſs we are to underſtand two things; viz.
1. His Sufferings, eſpecially in his Death and Paſſion.
2. His Obedience in fulfilling the Law, both which go together: for Chriſt in Suffering obeyed, and Obeying ſuffered.
In Juſtification conſider theſe five things; viz.
1. There muſt be Faith, whereby we may receive the benefits of God offered unto us in his Son; ſo we are juſtified, not for Faith as a Merit, but by Faith as an Inſtrument.
2. There is an Abſolving of the Sinner from ſin.
3. Then the Righteouſneſs of Chriſt is imputed to him.
4. This Righteouſneſs being imputed, God accepts us to life.
5. All this is freely for the Merit of Chriſt, excluding all Humane Merit or Worthineſs in man whatſoever, freely by Grace not by Works, Eph. 5.8, 9.
The Signs or Effects of Juſtification; viz.
1. The true and ſincere loving of God, Luke 7.47.
2. Inward peace of conſcience, Rom. 5.1.
3. Rejoycing in Troubles and Afflictions, Rom. 5.3.
4. Sanctimony and holineſs of life, a practice of piety and godlineſs, Rom. 6.22.
Two Reaſons why the faithful cannot be juſtified by good Works:
1. Becauſe Juſtification, and therefore Sanctification and Salvation, goeth before Good Works; for the Holy Ghoſt joyning us with Chriſt, makes us fit, by Regeneration to do them: So that by Faith being made one with Chriſt, we are juſtified and ſaved by the Imputation of his moſt perfect Holineſs and Righteouſneſs, the effects or fruits whereof be the Good Works that we do.
2. Becauſe the Faithful after Regeneration cannot fulfil the Law, Rom. 7.14, 18. which is neceſſarily required for Salvation by Good Works; yea, we are juſtified by Faith, without the Works of the Law, Rom. 3.28.
The Reaſons why Good Works are required, ſeeing they juſtifie not:
1. Becauſe they evidence our Right in Chriſt.
2. Becauſe God rewards us according to our works.
3. Becauſe they are Neceſſary, though not to Juſtification.