Body of Divinity, Book 7 · Chapter 6
CHAP. VI. Of Iustification.
THis word is used in Scripture sometimes to celebrate with praise, Luke 7.Certum est tam in Veteri quam in Novo Testamento verbum justificandi & nomen justificationis (intelligo autem aequivalentia in linguis originalibus) Hebraicum Hist…ik & Graecum foreign cum nominibus derivatis) communiter accipi significatione forensi, pro justum habere, censere, pronunciare, maximè ubi agitur de eo qui accusatur tanquam injustus Prov. 17. 15. Ubi evidens est, verbum justificandi, per oppositum verbum intelligi debere, quod cum non possit de reali infusione iniquitatis & injustitiae intelligi, quasi ejus aliquis habitus in corde justi generaretur à judice iniquo: sic neque intelligi potest, ab codem aliter justificari impium, quàm justum pronunciando non efficiendo. Non potest aliter hoc verbum intelligi, quam per justum agnoscere aut declarare Matth. 1…. 19. Luc. 7. 35. & 39. v. Communiter haec vox opponitur accusationi & condemnationi Isa 50. 8. Rom. 8. 33, 34. Rivet. Cathol. orthodox Tract. 41. Qu. 1. Vide Pemb. de Iustificat. lib. 1. Sect. 4, 5, 7, 8, 9. Est vocabulum sorense, à foro soliad forum poli, sive à judiciis humanis ad judicium Deitranslatum: qui non imputans peccata, sed peccatorem à re…tu exgratia absolvens, cum justificare dicitur, Rom. 3. 4, 5. Capp. Alting. Exeg. Aug. Confess. Art. 4. When they heard this they justified God.
2. To commend ones self, being puffed up with the thoughts of our righteousnesse; so the Lawyer willing to justifie himself.
3. To be freed, as he that is dead is justified from sin.
4. It is taken for the declaration of our Justification, as some expound that, Was not Abraham justified by works?
Justification or to justifie in Scripture is not to infuse in a man righteousnesse, by which God will pronounce him righteous, but is taken for Gods absolving of him in the Court of free-grace, not laying his sins to his charge, and withall giving him the right to eternal life, because of the obedience of Christ made his.
It is a judicial act, Psal. 143. 2. 2. It is opposed to condemnation, a Law term, Prov. 17. 15. Rom. 8. 33, 34. taken from the Courts of Judicature, when the party accused and impleaded by such adversaries is acquitted.
There is a great difference between Vocation and Justification, Vocation precedes,Camer. collat. cum Tilen. Justification follows. Justification praesupponit aliquid, viz. Faith and Repentance; Effectual Calling ponit haec, non autem praesupponit.
The Doctrine of Predestination is handled in the ninth Chapter of the Romans, and the first of the Ephesians; of Justification in the third and fourth Chapter of the Romans; of the first sinne of Adam in the third of Genesis, and fifth of theThe Papists confound Justification and Sanctification, they say to justifie signifies to make righteous by in…usion of grace Remission of sins (saith Bellarmine) is extinctio peccati in subjecto, The extinguishing of sinne in the subject. Iustificatio & Sanctificatio peccatoris sunt duo beneficia, à se invicem valde diversa & distincta, sed minimè separata. In Papatu non distinguuntur, à multis Protestantibus separantur. Nos non quaerimus Iustificationem in Sanctificatione nostra, nec quaerimus Iustificationem nostram sine Sanctificatione, 1 Joh. 5. 6. Streso in Act. Ap. c. 13, 38, 39. Conc. 157. Amisso articulo Iustificationis amissa est simul tota Doctrina Christiana. Lutherus. Stante articulo gratuitae Iustificationis, stabi… Ecclesia. Id. Praecipuus est sustinendae religionis cardo. Calv. Instit. l. 3. c. 1. Sect. 6. Inter orthodexa Religionis Christianae capita, nullum (post illustrem illam, de Deo & Christo foreign doctrinam) magis necessarium, quam de hominis coram Deo Iustificatione dogma. Gomar. Disput. elenctica de Iustificationis materia & forma. Est re…ra d…gma illud, de Iustificatione, è primariis maximeque cognitu necessariis religionis Christianae capitibus; quodque distinctam intelligi multum condu…at, cum ad pietatem, consolationemque itidem seriam solidam que promovendam, tum & ad controversi is alias haud incelebres (de quibus plurimum disceptatur) explicand…s ac dirimendas. Cl. Gataker. Gomar, Disputat. Elenct. De Iustif. Elench. Romans; of the Lords Supper in 1 Cor. 11. of the Office of Ministers, 1 Tim. 3. of Excommunication, 1 Cor. 5. of Assurance … ep. Iohn.
Some say Justification hath a twofold notion: Sometimes to justifie us, to make us just, thus God did make Adam just, and justified him by making him a perfect, holy, good creature; this is called the Justification of infusion. But properly it is a Law term, and to justifie is to declare one just and righteous. Thus we are said to justifie God, that thou maist be justified when thou judgest, we do not make but pronounce him just.
Justification is a judicial Act of God the Father upon a beleeving sinner, whereby his sins being imputed to Christ, and Christs righteousnesse to him, he is acquitted from sin and death, and accepted righteous to eternal life.
In which description there are four things:
1. The Authour, who it is that justifieth, God the Father Rom. 3. 29, 30. & 18. 33. it is God that justifieth, and it is done by God as a Judge of the quick and dead.
2. The object of it, who it is that is justified, a believing sinner, Rom. 3. 16, 17. Iohn 8. 21.
3. The matter of it, the righteousnesse of Christ imputed to him, the righteousnesse of Immanuel, of God made man, 1 Cor. 1. 30. He is the Lord our righteousnesse.
4. The form, it is a sentence pronouncing or declaring us free from sin and death, and accepted of God.
There is an imputation which ariseth from inherent guilt; so our sins were not imputed to Christ, 2 Cor. 5. 21.
2. Which is founded in a natural Union; so Adams sinne is imputed to us: but neither the filth nor guilt of Adams sinne were conveyed to Christ, he came of Adam in a singular dispensation by vertue of that promise, The seed of the woman shall break the Serpents head.
3. By way of voluntary susception, Christ submitted to our punishment, he was made sin by Covenant, by treating with his Father.
The debt of a believing sinner is reckoned to Christ, and the obedience of JesusThough God punisheth believers for their sin, yet there is no believer that hath the punishment of sin, the punishment of sin beginneth in the wrath of God, and endeth in eternal damnation. M. Hook…r on Tit. …. 14. Christ is really reckoned to a believing sinner. The result of which exchange is the acquitting of a sinner from sinne and death. All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him. Christ became our Surety, God layed on him the iniquity of us all, 2 Cor. 5. He became sinne for us, and his righteousnesse is imputed to us; that phrase is repeated eleven times of Gods imputing Christs righteousnesse to us.
Faith is said to be imputed for righteousnesse, but not as a grace or quality in us, for that faith is but one grace, but the Law requires an universal righteousnesse, even an entire conformity to the Law of God, by faith in Christs bloud we obtain Justification.
2. To justifie is to absolve or pronounce righteous, we cannot be so from our own righteousnesse which is imperfect, the Scripture cals Christ our righteousnesse 1 Cor. 1. 30. Rom. 5. 18. as Adams sinne was made ours by imputation we being in his loins, so Christs righteousnesse is made ours we being in him the second Adam.
* Piscator and Mr VVotton make Justification to be nothing but the Remission ofM. Burgess of Justificat. pag. 216. Some urge Rom. 4. 7. & Rom. 8. 33, 34 Acts 13. 38, 39. to prove Remission of sins to be Justification. Iustificatio & Remissio plauè non sunt idem, quae enim subjecto differunt & inter se differunt, at subjecto ista haud rarò differunt, potest enim justificari, cui nihil remissum sit, cum falsò delatus fuerit; potest remitti peccatum, ubi nulla justificatio fuerit, cum & peccatum in confesse sit▪ nec intervenerit satisfactio. Nec satis fuerit objicere, Deum nulli remittere quem non justificet, nullum justificare cui non remiserit, de quo tamen quaeri potest; vide Psal. 78. 36, 38. neque enim sequitur, ista eadem planè, quia simul sunt▪ Gatak. Animadv. in Piscat. & Lucii Scripta part. 1. Sect. 3. Ista duo revera, eadem prorsus non sunt: nec tamen, qui idem esse utrumque censet, aut unum ex altero consequi necessario, is, aut veram Christi justitiae imputationem, qualem sacrae liter… docent, aut salutem inde pendeutem è medio tollit. Gatak. Elench. Gom, Disp. Elentic. de Iustif. sins, and imputation of Righteousnesse and the Remission of sins the same thing; a man being therefore accounted righteous, because his sins are not imputed to him, and they deny that the Scripture ever saith Christs righteousnesse is imputed to us.
Mr. Baxter in his Aphoris. p. 186. confesseth that the difference between Justification and Remission of sins is very small.
Mr. Gataker in Mr. VVottons Defence, pag. 58. and also in his Animadversions upon the Disputes between Piscator and Lucius, and in his Answer to Gomarus, seems to distinguish between Justification largely taken, and Remission of sins.
The righteousnesse by which we are justified and stand righteous before God, is not our own righteousnesse, but the righteousnesse of Christ, Phil. 3. 8, 9. 2 Cor. 5. 21. not the righteousnesse of Christ as God the second Person in Trinity, but as Mediator, God-man. In which there are two things:
1. The perfect holinesse of his humane nature, Heb. 7. 26.
2. The perfect righteousnesse which he performed in doing and suffering according to the Law, this is imputed to us.
Christs active obedience, his good works and holy life could never have been meritorious for us, nor brought us to heaven, if he had not died for us, therefore our Justification and obtaining of heaven is ascribed to his bloud, as if that alone had done both, Rom. 5. 9. Heb. 10. 19. Revel. 5. 6, 9, 11. his intercession and prayers had not been meritorious for us, if he had not died for us.
The parts of Justification:Imputandi verbum aut reputandi veteri Scripturarum Interpreti respondet Graeco foreign vel foreign; quibus utitur Paulus, exempla sunt Rom. 4 4. & Cap. 8. 13. 2 Tim. 4. 16. ad Philem. v. 18. Usurpatur autem negativè & affirmativé. Primò modo, cum dicitur non imputare peccatum, nempe ad poenam, quia est remissum. Altero, Imputari justitiam, sine operibus, id est, justum aliquem haberi apud Deum, & ut justum tractari, qui in se consideratus justus non est, sed acceptation… Dei gra…ata, qu… tamen non fit sine fundamento. Rivet. Grot. Discus. Dalys. Sect. 3. Albertus Pighius ex Institutionis Calvini lectione (quam tamen refellendi studio evolvebas) adductus est ad ejus doctrinam de justitia credentibus in Christum imputata, secundum Apostolum Rom. 3. 24. & 4. 5. probandam tuendamque. Rainold de Roman. Eccles. Idolat. Christiano Lectori. Vide Episc. Ca…l. Consens. Eccles. Cathol. contra Trid. de Gratia c. 3.
First, Imputation of Christs righteousnesse, that is, God accounting his righteousnesse ours, as if we had in our own persons performed it, Rom. 4. 6, 9, 23. as there is a true and real union between us and Christ; so there is a real imputation of Christs righteousnesse to us, Cant. 6. 10. Revel. 12. 1. a soul triumphs more in the righteousnesse of Christ imputed, then if he could have stood in the righteousnesse in which he was created. The imputation of Christs righteousnesse was first rejected by the Jesuites. Carl. Consens. Eccles. Cathol. contra Trid. de gratia c. 5.
Secondly, From thence there follows a forgivenesse of sins, 2 Cor. 5. 19. Psal. 32. This is called hiding ones sins, Blotting them out, Burying them in the Sea, Dan. 9. 24.
Some say not imputing of sinne and imputing righteousnesse are not two parts,Justification (say they) is one act respecting two terms, the term from which, & so it is called Remission of sins, and the term to which, and so it is called the imputation of righteousnesse. By the same act of Justification a sinner is absolved from the guilt, and pronounced righteous, as by the same act of cloathing a man there is the putting on of the garment and the covering. but one single act, there is the term from which and to which. There are two sorts of contraries, such which have both a real being, as white and black in colours.
2. Privatively, as light and darknesse; darknesse hath no being but the absence of light, so sinne and righteousnesse are two contraries, but sinne hath no being, for then God should be the authour of it, introduction of light is the expulsion of darknesse, not imputing sin, and imputing righteousnesse is one thing, else the Apostles Argument (say they) would not hold Rom. 4. 6. where he alledgeth Psal. 32. He brings that place which speaks of not imputing sinne to prove that we are justified by Christs righteousnesse imputed.
This they esteem their Argumentum palmarium, saith Gomarus *Disput. Ele…ct. de Iustif. …nateria & forma.. Thus they argue, Paul here proves by the testimony of David, that Justification is an imputation of righteousnesse, either by his words, or by words that are equipollent: not by his own words, therefore he proves it per verbornm aequipollentiam, and consequently those speeches, to impute righteousnesse, and forgive sins are equipollent, but a thing may be proved also, saith Gomarus, by force of consequence, and M. G… taker saith the Argument is weak.
Christ dying is the deserving and satisfactory cause to Gods Justice, whereby we obtain Justification and Remission of sins.
Some Hereticks hold God was never angry with man, only men were made enemies by their own sins, and do therefore conclude that satisfaction by Christs bloud, as by way of a price is a falshood, and all that Christ did by dying and suffering, was only as an example to teach us in what way we are to obtain remission of sins, and therefore according to them Justification is a pardoning of sin without Christ as a Mediator.
Arguments to the contrary:
1. Christ is called a Redeemer, Rom. 3. 14. 1 Cor. 1. 30. and Iob, I know that my Redeemer liveth. He is a Redeemer, and we obtain our Justification by this Redemption, therefore he is the meritorious and deserving cause of it, he hath redeemed us by his bloud, and we are bought with a price.
2. He is a Mediatour 1 Tim. 2. and he is the Mediatour of the New Testament. These things are implied in that
1. That God and men were equally disagreeing, God was alienated from men, and men from God.
2. Christ came that he might pacifie God angry with us, and convert our hearts who were rebels against him.
3. The means by which this was done, the death of this Mediator, as appeareth Heb. 9. 15, 16.
3. From those places where Christ is called a Propitiation, 1 Iohn 2. 1. in allusion to the Mercy-seat, Exod. 25. 17. & Numb. 7. 89. Two things are implied here, 1. That God was exceeding angry with us for our sins. 2. That Christ did pacifie him by his bloud. The Mercy-seat was called also the Oracle, because God answered by it; and the covering, because it covered the Ark, in which were laid up the Tables. Christ is compared to this both in regard of his Prophetical Office, because God doth by him declare his will, as also in regard of his Priestly Office, because by this God is pleased.
4. From the places where Christ is said to be a Sacrifice, Ephes. He gave himself an Offering and a Sacrifice; and in the Hebrews, Christ was once offered; whence note, 1. That Christs death is a true Offering and Sacrifice. 2. It was done in the dayes of his flesh for the destruction of sin.
5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins, and the punishment from us, Isa. 53. He bore our iniquities, 2 Cor. 5. 21.
When were we justified, seeing Justification is a change not of our quality butWe are justified in Gods Decree, in esse cognito & in esse volito, before we believe, not actually. We must distinguish between the Decree and execution of it, we may as well say we are glorified ab aeterno, as that we are actually justified. state?
Some say it was an eternal transaction before all time, onelyonly manifested to us by the Spirit.
There are four set periods of Justification:
First, In Gods purpose, which reacheth as far as the eternal transactions between God and Christ, such as were set down in the Lambs book.
Secondly, When Christ did in the name and stead of sinners perform that which was the matter of their justification, but in neither of these periods was the soul translated out of the state of nature into the state of grace.
Thirdly, Actually, at that moment when we come to own Christ as a Saviour by beleeving.
Fourthly, When the Spirit which translates the soul out of the state of nature into the state of grace, makes it known to the soul.
Others say there are five (as it were) periods or degrees of Justification:
1. When the Lord passeth a sentence of Absolution on men at their first Conversion, immediately upon their Union with Christ, Act. 13. 38, 39.
2. He that is justified fals into daily transgressions, therefore there must be a daily imputation and application of the death of Christ, Iohn 13. 10.
3. There is a high act of justification after great and eminent fals, though thereA Leper could not make use of his house, though he had a right to it. be not an intercision, yet there is a sequestration, such cannot then plead their right. Davids sinne of adultery and murder made a great breach upon his justification, therefore he prayes God Psal. 51. To purge him with hysop, to apply anew the bloud of Christ.
4. There follows a certification, a sentence passed in the soul concerning mans estate, 1 Iohn 5. 9. Rom. 8. 33, 34.There is Iustificatio vi… & patriae. Si quis dixerit opera omnia quae ante Iustificationē …iunt, quacunque ratione facta sunt, verè esse peccata, vel odium Dei mereri, Anathema sit. Concil. Trid. Decret. 15. Can. 7.
5. Justification is never perfected till the day of judgement, Act. 3. 19. then sentence is passed in open Court before men and Angels.
Of preparatory Works to Justification;
The 13th Article of the Church of England saith, Works done before the grace of Christ or Justification, because they are not done as God hath commanded them, we doubt not but they are sins. Matth. 7. A corrupt tree brings forth corrupt fruit. Heb. 11. Without faith it is impossible to please God. Tit. 2. 9. To the defiled all things are defiled.
Whether these Works without faith merit ex congruo?
Potest homo nondum reconciliatus per opera poenitentiae impetrare & mereri ex congruo Aquinas fundamenta jecit meriti, tam de congruo quam de condig no. Scotus autem, quod attinet ad meritum de condigno, dissentit a Thoma; Sed Doctrinam meriti de congruo, vel ad insaniam usque ex…ulit. Episc. Carl. consens. Eccles. Cathol. contra Trid. De Fid. Iust. c. 8.gratiam justificationis. Bellarm. l. 5. de grat. & lib. arbit. c. 22.
The Papists say, one must dispose and sit himself by Alms and Repentance to partake of Christ, this they call Meritum ex congruo, and then (say they) one receives primam gratiam.
See 2 Cor. 3. 5. Rom. 9. 15, 16. We confesse that God is not wont to infuse saving grace, but into hearts fitted and prepared, but he works these preparations by his own Spirit. See B. Dav. Determ. of Quaest. 34.
Whether Works with faith deserve grace ex condigno?
We say not (as Bellarmine *Lib. 4. de Iustif. c. 10. Bona renatorum opera habent omnia, quamvis non perfectè & in summo gradu, quae ad moralem actionis bonitatem essentialiter requiruntur. Sunt enim bona 1. Quoad objectum, quia versantur circa rem licitam & lege divina praeceptam. 2. Quoad principium, quia fiunt ex side, & vero Dei amore. 3. Quoad sinem, quia ad Dei gloriam referuntur. Et 4. Quoad circumsta…tias, quia debitae circumstantiae in iis faciendis observantur. Dicuntur tamen mala & peccati labe aspersa secundum quid, & quodam respectu, quia quaedam ex his requisitis, non iis insunt eo perfectionis gradu quo secundum rigorem legis inesse debent: Baron. de possibilitate implendi legem. Sect. 2. Vae etiam la…dabili hominum vitae si remota misericordia discut…at eam Deus. August. Confes. lib. 9. cap. 13.chargeth us) that the Works of the regenerate are simply sins, but in a certain respect.
The Papists say, after one is made a new-creature he can perform such Works as have an intrinsecal merit in them, and then by their good Works they can satisfie for their smaller offences.
Secondly, They have such a worth that God is tied (say some of them) by the debt of justice: Others say, by the debt of gratitude to bestow upon them everlasting glory. Some say, they deserve this ex natura operis: Others say, Tincta sanguine Christi, being died with the bloud of Christ This is a damnable doctrine, throws us off from the Head to hold justification by works.
Our good Works as they flow from the grace of Gods Spirit in us, do not yet merit Heaven.
1. From the condition of the Worker, though we be never so much enabled, yet we are in such a state and condition that we are bound to do more then we do or can do, Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons, Come ye blessed of my Father; and the more we have the Spirit enabling us to good, the more we are bound to be thankful rather then to glory in our selves; Againe, we are sinners, the worker being a servant, sonne, sinner, cannot merit.
2. From the condition of the work, those works that merit Heaven must have an equality and commensuration as a just price to the thing bought, but our works are not so, Rom. 8. 18. those sufferings were the most glorious of all▪ when Paul was whipt, imprisoned, ventured his life, he doth not account these things considerable in respect of Heaven. See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. & 11. 35, 36. Ephes. 2. 8. and D. S…lat. on Rom. 2. p. 118. to 185.
They say, The Protestants so cry up Justification by grace that they cry down allDeus coronat dona sua non meritatua. Aug. in Psal. …02. Merita mea miseratio Domini. Bern. in Cant. Scrm. 16. good works, at least the reward of them; we say, there is a reward of mercy Psa. 62. lat. end. Bona opera non praecedunt justificandum, sed sequuntur justificatum. Aug. Bona opera suxt occultae praedestinationis indicia, futurae foelicitatis praesagia. Bernard. de gratia & libero arbitrio.
Extra statum justificationis nemo potest verè bona opena satis magnificè commendare. Luther.
More hath been given in this Land within these threescore yeares to theM. Hildersam on Psal. 51. 6. Lect. 96. building and increase of Hospitals, of Colledges and other Schools of good learning, and to such like workes as are truly charitable, then were in any one hundred years, during all the time and reign of Popery.
Dr. Willet confutes the calumny of the Romanists, charging our Doctrine of justificationSee D. Willet fully to this purpose in the end of his Synopsis Papismi. 5. Edit. pag. 22. See M. Hilders. on Psal. 54. 7. Lect. 130. and M. Pembl. of Justisic. Sect. 3. c. 1. by faith only, as a great adversary to good Works. For he proves that in the space of sixty years since the times of the Gospel 1000000lb hath been bestowed in the acts of piety and charity.
Whether we be justified by inherent or imputed righteousnesse?
We do not deny (as the Papists falsly slander us) all inherent righteousnesse,Si re ipsa injusti & solum putativè justi sumus, magis diaboli quam Christi imaginem g…r…mus. Rectius enim denominamur ab eo quod sumus, quàm ab eo quòd esse putamur. Bellarm. de Iustif. l. 2. c. 3. Si per justitiam Christi, nobis imputatam, verè dici possumus justi & Filii Dei, ergo poterit etiam Christus, per injustitiam nostram sibi imputatam dici verè peccator, & quod horret animus cogitare, silius diaboli. Id. ibid. cap. 6. 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse, 1 Kings 8. 32. But this we teach, That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal, for which he is pronounced to be innocent, absolved from death and condemnation, and adjudged unto eternal life.
The Church of Rome holdeth not this foundation, viz. the Doctrine of Justification by Christ, 1 Cor. 3. 11.
1. They deny justification by the imputation of Christs righteousnesse, yea they scorn it, and call it a putative righteousnesse.
2. They hold justification by inherent righteousnesse, that is, by the works of the Law, Gal. 5. 4.
The Papists *Vide Bellar. de Iustificat▪ l. 2. c. 2, 3. Mr Goodw. of Justificat. part. 2. cap. 4.place the formal cause of justification in the insusion of inherent righteousnesse. The opinion is built upon another opinion as rotten as it, viz. perfection of inherent righteousnesse; for if this be found to be imperfect (as it will be alwayes in this life) the credit of the other opinion is lost, and that by consent of their own principles, who teach that in justification men are made compleatly righteous.
2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation, therefore his righteousnesse is so in us. See Act. 13. 38, 39. Phil. 3. 9.
The Papists acknowledge all to be by grace as well as we, but when we come toArminius asserit in hominis co…am Deo Iustificatione justitiam Christi non imputari in justitiam, verum ipsam fidem seu foreign credere, per gratiosam Dei acceptationem, esse justitiam illam nostram qua coram Deo justificamut. Twiss contra Corvinum cap. 14. Sect. 6. the particular explication there is a vast difference, they mean grace inherent in us, and we grace without us, that is, the love and favour of God.
Arguments against them:There is a three-fold righteousnesse, 1. A perfect righteousnesse, but not inherent, 2 Cor. 5. 21. 2. Inherent, but not perfect, Luke 1. 75. & Revel. 22. 11. 3. Perfect and inherent, Heb. 12. 23. The first is the righteousnesse by which we are justified. The second by which we are sanctified. The third by which we are glorified. D• Featleys Speech before the Assembly of Divines.
1. That grace by which we are justified is called the love of God, Rom. 5. 8. not love active whereby we love God, but love passive, that is, that whereby we are loved of him, Rom. 9 15. All our salvation is ascribed to the mercy of God, which is not something in us, but we are the objects of it, Titus 3 4. Those words imply some acts of God to us which we are only the objects of. To be justified or saved by the grace of God is no more then to be saved by the love, the mercy, the philanthropy of God, all which do evidently note that it is not any thing in us, but all in God.
2. Grace cannot be explained to be a gracious habit or work, because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works, not of our selves.
3. It appears by the condition we are described to be in when justified, which is set down Rom. 4. a not imputing sin, a justifying the ungodly; the Apostle there instanceth in Abraham who had so much inward grace in him, yet was considered in Justification as unholy, and he was justified in this, that God imputed not to him the imperfections he was guilty of.
For the imputation of Christs righteousnesse there is justitia mediatoris that isSocinus putat, à Iustificatione tantum excludi opera perfecta sine interruptione praestita, non verò quae ex side cum magna imperfectione siunt: q…um tamen sub Evangelio verum sit, si quis perfectè Deo obediat, eum ex operibus justificari, Rom. 2. 13. & …ic vitam adipisci Luc. 10. 28. ut taceam ridiculum esse imperfectam justitiam nos justificare posse, non verò perfectam. L'Empereur. Thes. Artic. 1. imputed, not justitia mediatoria, as they say in Logick, Natura generis communicatur, non natura generica.
The righteousnesse by which the just are justified before God is justitia legis, though not legalis, Isa. 53. He bore our sins in his body on the tree; He was made sin for us. See Rom. 3. 25.
To speak properly, the will or grace of God is the efficient cause of Justification, the material is Christs righteousnesse, the formal is the imputing of this righteousnesse unto us, and the final is the praise and glory of God; so that there is no formal cause to be sought for in us.
Some say, but falsly, the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ, but of faith, that being accepted in the righteousnesse of the Law, Fides tincta sanguine Christi.
Whether inherent justice be actual or habitual?
Bishop Davenant cap. 3. de habituali justitia, saith, a certain habitual or inherentPer inhaerentem justitiam intelligimus supernaturale donum gratiae sanctificantis, oppositum originali peccato, & in singu…is animae facultatibus reparans & renovans illam Dei imaginem quae per peceatum originale foedata ac dissipata fuit. Davenant. cap. 3. de Habituali justiti…. Vide Bellarm. lib. 2. de Iustificatione, cap. 15. & 16. justice is infused into all that are justified, Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11, 19. 2 Pet. 1. 4.
All those that are justified do supernatural works, Ergò, It is certain that they are endued with supernatural grace and holinesse. We are said to be righteous, from this inherent justice we are said to be just, and that by God himself, Gen. 6. 9. Heb. 11. 4. Luk 1. 61. & 2. 25. 1 Pet. 4. 18.
Bellarmine, lib. 5. de Iustificatione, cap. 7. prop. 3. saith, Propter incertitudine… Quod perinde est, ac si diceret, Quanquam ego ad scribendum à Romano Pontifice conductus, haec contra solius fidei justificationem, & solius misericordiae fiduciam scripserim, Profiteor tamen ha…e Doctrinam, quam oppugnavi, tutissimam esse. Et quia nulla sententia de fide tutissima esse potest, nisi quia est verissima, eandem profiteri cogor verissimam esse: ac proinde contrariam seuteutiam, quam de operum meritis ex congruo hominum nondum reuatorum consirmare volui, esse falsissimam. Episc. Carl. Consens. Eccles. Cathol. contra Trident. de Fide Iustificante, cap. 6.propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam in sola Dei misericordia & benignitate reponere; By which saying he overthrows all his former Dispute about inherent righteousnesse.
Whether we be justified by the passive obedience of Christ alone, or also by hisB. Carlton Consens. Eccles. Cathol. contr. Trid. de Fide Iustif. cap. 3. D. Featley in his Sacra nemesis, p. 24, 29, 30. 36, 37, 38. L'Emper. in his Thes. Artic. 1. and many others are for both Christs active and passir… obedience. Etsi autem in negotio Iustificationis magno periculo erratur, prout ea de re controversia procedit inter nos & P… tificios, utrum scilicet gratiá Dei Iustificatto nobis contingat, an meritis nostris: Attamen prout inter nos & Piscatorem …ontroversia instituitur, passiváne tantum, an etiam activa Christi obedientia justificemur coram Deo, nullo prorsus erratur periculo. Utrobique enim Iustificationis causae gratiae & Christi meritis adscribuntur, non autem operibus nostris. Twiss. i… Corv. Defens. Arm. contra Tilenum Animadversio. Scriptura Christi passioni Iustificationem passim adscribit; idque eu i… locis, in quibus exprofesso argumentum istud pertractat: nulla tamen justitiae, quae in obedientia legi exhibita consistat, facti mentione vel levissima Rom. 3. 24, 25. & 4. 24, 25. & 5. 9, 10. Gal. 3. 11. 13. Gatak. Ammadv. in Piscat. & Lucii Scripta Adversaria, p. 2. Sect. 10. Vide plura in cjus Gom. disput. Elentic. de Iustif. Elench. active?
In this Controversie many learned Divines of our own differ among themselves, and it doth not seem to be of that importance that some others are about Justification.
We are justified in part by Christs active obedience, for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven. Seeing it was not possible for us to enter into life, till we had kept theM. Hilders. on Psal. 51. 7. Lecture 119. Commandments of God, Mat. 19. 17. and we were not able to keep them our selves, it was necessary our Surety should keep them for us, Dan. 9. 24. Rom. 10. 4. Rom. 3. 21.
The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death, and the bloud that he shed for us, Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche, it putteth one part of Christs passion for the whole:
1. Because the shedding of his bloud was a sensible sign and evidence that he died for us.
2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law.Id. ibid.
Some urge this Argument, By Christs active Obedience imputed to them, theSee M. Bradshaw of Justificat. faithful be made perfectly righteous, what need is there then of his passive righteousnesse? need there any more then to be made righteous?
Christ fulfilled the duty of the Law, and did undergo the penalty, that last was a satisfaction for the trespasse which was as it were the forfeiture, and the fulfilling the Law was the principal, Psal. 40. 4. Ior. 31. 3. Gal. 4. 4.
Some to avoid Christs active Obedience, question, Whether Christ as man was not bound to fulfill the Law for himself? All creatures are subject to Gods authority. Yet this detracts not from his active Obedience, partly from his own free condescension, and partly because his whole person God and man obeyed.