The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 64
Queſt. 64. But doth not this doctrine make men careleſſe and profane?
Anſ. No: For neither can it be, but they which are incorporated into Chriſt through faith, ſhould bring forth the fruits of thankfulneſſeaMat. 7.18. John 15.5.
The Explication.
THis Queſtion of the Catechiſme is a prevention of the Papiſts ſlander againſt the doctrine of Juſtification by faith. Ob. 1. Doctrine which maketh men ſecure and profane is not true, and therefore not to be delivered. But this doctrine of free justification by faith, maketh men ſecure and profane: Therefore it is not true, nor to be taught or delivered in the Church. Anſ. Here is a fallacy of accident. If the doctrine of free juſtification by faith make men ſecure, this happeneth by accident. The naturall effect of this doctrine, is an earneſt deſire of ſhewing our thankfulneſſe towards God. But this accident, objected by the adverſaries of this truth falleth out, not becauſe men doe apply, but becauſe men doe not apply to themſelves the doctrine of grace. Repl. 1. Even thoſe things which fall out to be evill by an accident, are to be eſchewed. But this doctrine maketh men by an accident evill: Therefore it is to be eſchewed. Anſ. Thoſe things which fall out to be evils by an accident, are to be eſchewed, if there remaine no greater and weightier cauſe for which they are not to be omitted, which become evill to men through their owne default. But wee have neceſſarie and weighty cauſe why this doctrine ought to be delivered, and by no meanes to be omitted: namely, the commandement and glory of God, and the ſalvation of the Elect. Repl. 2. That which cannot hart, wee need not to eſchew. But according to the doctrine of juſtification by faith, ſinnes to come cannot hurt us: (becauſe Chriſt hath ſatisfied for all, both which are paſt, and which are to come.) Therefore wee need not to beware of ſinnes to come. Now this is apparently abſurd: Therefore the doctrine, whence this Conſequent ariſeth, is likewiſe abſurd. Anſ. 1. We anſwer to the Major of this reaſon, that we need not beware and take heed of that which cannot hurt, namely, whether it be taken heed of, or no. But ſins to come hurt not, that is, hurt not them which are heedfull and penitent; yet they hurt them who are careleſſe and unrepentant. 2. Therefore we alſo deny the Minor: for God is alwaies offended with ſins, and his diſpleaſure is the greateſt hurt that can befall man. Further, ſins bereave us of conformity with God, and purchaſe bodily pains unto the faithfull, howſoever eternall paines be remitted unto them. Hither belong other arguments of the Papiſts, wherewith they oppugne this doctrine of Juſtification by faith: ſuch as are theſe following;
Object. 2. That which is not in the Scripture, is not to be taught or retained. That wee are justified by faith only is not in the Scripture: Therefore it is not to be retained. Anſ. To the Major we ſay, that which is not in the Scripture, neither in words▪ nor in ſenſe, is not to be retained: But, that we are juſtified by faith only, is contained in Scripture, as touching the ſenſe thereof; for we are ſaid to be juſtified freely by grace, without the works of the law, Rom. 3.2…, 28. Gal. 2.15. Epheſ. 2.8, 9. Titus 3.5. 1 John 1.7.without the law, not of works, not of our ſelves, not of any righteouſneſſe which wee have done; by faith without merit. Alſo the bloud of Chriſt is ſaid to cleanſe us from all ſin: And theſe are all one, To be juſtified by faith alone, and, To be juſtified by the bloud and merit of Chriſt apprehended by faith, only by receiving and beleeving, deſerving nothing by faith, or other works. Now the reaſons why we are to retain againſt the Papiſts the excluſive particle [only] have been heretofore declared and inlarged.
Object. 3. That which is not alone, doth not juſtifie alone. Faith is not alone: Therefore faith doth not juſtifie alone. Anſ. If the concluſion be ſo underſtood, as it followeth out of the premiſſes, on this wiſe; Faith therefore doth not juſtifie alone, that is, being alone; the argument is of force: For juſtifying faith is never alone, without works as her effects. Faith justifieth alone, but is not alone when it juſtifieth; having works accompanying it, as effects of it, but not as joynt cauſes with it of juſtification. But if it be thus underſtood, Therefore faith alone doth not justifie, meaning, that it hath not alone the act of juſtifying, which is the apprehending of Chriſts juſtice; then either the concluſion containeth more than the premiſſes enforce, or the Major is evidently falſe: For I alone may ſpeak in a hot-houſe, and yet not be alone there. A thing may be not alone, but joyned with others, and yet may alone have this, or that act. For example; The will is not alone, but joyned with the underſtanding: yet it willeth alone. A mans ſoule is not alone, but joyned with the body; yet it underſtandeth alone. It is commonly, and that rightly, called a fallacy of Compoſition, the reaſon being deceitfully compoſed. For the word, alone, is compoſed and joyned in the concluſion with the Predicate, which is the word juſtifie, but in the premiſſes it is joyned with the Verb, is.
Object. 4. That which is required in thoſe who are to be juſtified; without the ſame, faith doth not juſtifie: Good works are required in thoſe who are to be juſtified: Therefore without good works faith doth not juſtifie: and ſo faith alone doth not juſtifie. Anſ. Here alſo is the ſame fallacy.With what difference faith and works are req…ired in them that are to be juſtified. For the particle without, is ambiguouſly and doubtfully taken. For in the Major it is taken thus: Faith without it, that is, being without it, doth not juſtifie. For though it be not, or exiſt not alone, but is alwaies united and coupled with charity, whereby it worketh: yet it juſtifieth alone, that is, it alone hath the act of imbracing and applying to it ſelfe Chriſts merit. The Minor alſo of this objection is more at large to be explained, that it may the better be rightly conceived. In them who are to be juſtified faith and workes are required, but not after the ſame manner. Faith with her proper work (without which it cannot be conſidered) is required as a neceſſary inſtrument, whereby we apply Chriſts merit unto us. But good works are not required, that by them we may apprehend Chriſts merit, and much leſs that for them we ſhould be juſtified; but that by them we may ſhew our faith, which without good works is dead, and is not known but by them: that is, good works are required as effects of faith, and, as it were a teſtimony of our thankfulneſſe towards God. Whatſoever is neceſſarily co-herent with the cauſe, that is not therefore neceſſarily required to the producing of the proper effect of that cauſe. So good workes, although they are neceſſarily co herent and joyned with faith, yet are they not neceſſary for the apprehenſion of Chriſts merit, that we ſhould (over and beſides faith) by them alſo apply the ſame unto us.
Object. 5. Where moe things are required, there the excluſive particle (onelyonly) may not be uſed: In them that are to be juſtified, beſides faith, good workes are required: Therefore we cannot ſay that faith onelyonly juſtifieth. Anſw. This argument is all one with the former, and therefore the anſwer unto it is the ſame. In them that are to be juſtified more things are required, but in a diverſe manner: faith, as a meane or inſtrument apprehending anothers juſtice; good works, as a teſtimony of our faith and thankfulneſſe.
Object. 6. He that is juſtified by two things, is not justified by one only: But we, beſides that we are justified by faith, are juſtified by the merit and obedience of Christ: Therefore, not by faith only. Anſ. Againe we muſt yield the ſame anſwer. He that is juſtified by two things, is not juſtified by one only: that is, after one and the ſame manner. But we are juſtified by two things after a divers manner: For we are juſtified by faith, as by an inſtrument apprehending juſtice; but by the merit of Chriſt, as by the formall cauſe of our juſtice.
Object. 7. Knowledge doth not justifie: Faith is a knowledge: therefore faith doth not justifie Anſ. Knowledge alone doth not juſtifie: But juſtifying faith is not a knowledge only, but alſo a confidence and ſure perſwaſion, whereby, as a mean, we apply Chriſts merit unto us. And furthermore, knowledge and this ſure perſwaſion are much different. Knowledge is in the Underſtanding, but this is in the Will:Knowledge and confidence differ. Therefore a ſure perſwaſion or confidence is not only a knowledge of a thing; but alſo a will and purpoſe of doing or applying that which we know, and of reſting in it; ſo that wee are thereby ſecure, and take joy of heart therein. So then, to beleeve in God, is not only to acknowledge God, but alſo to have confidence in him. Elſe the Divel alſo hath a knowledge of God, and of his promiſes, but without confidence: Therefore his knowledge is no juſtifying faith, but hiſtoricall only, whereof S. James ſpeaketh, ſaying: The Divels beleeve and tremble. James 2.19.Of ſuch a faith we eaſily grant the Papiſts argument, but not of a true and juſtifying faith.
Object. 8. S. James ſaith, Yee ſee then, how that of works a man is juſtified, and not of faith only: Therefore faith only juſtifieth not. James 2.24.Anſ. There is a double ambiguity in the words: and firſt in the word juſtified. For S. Jam. ſpeaketh not of that juſtice whereby we are juſtified before God; that is, whereby we are reputed of God juſt for unjuſt: but he ſpeaketh of that juſtice, whereby through our works we are juſtifed before men; that is, are approved juſt, or are found to be juſtified. This is proved, 1. Out of the 18. verſe; Shew me thy faith by thy works, and I will ſhew thee my faith by my workes. Shew it me (ſaith he) to wit, who am a man. Wherefore, hee ſpeaketh of manifeſting our faith and righteouſneſſe before men. 2. Out of the 21. verſe; Was not Abraham our Father justified through works, when he offered his Son upon the altar? Gen. 15.60This cannot be underſtood of juſtification before God. For the ſtory teſtifieth that Abraham was reputed juſt by God, long before the offering of his Son. And Paul ſaith: Abraham was juſtified before God, not by works, but by faith. S. James his meaning is, that Abraham was juſtified before God, becauſe it is written: Abraham beleeved God, and it was imputed to him for righteouſneſſe: Rom 4.1, 2. Gen. 15, 6.but by good works and obedience towards God, he witneſſed his juſtice before men. This is the firſt ambiguity in the word justified. The ſecond ambiguity is in the word faith: For S. James, when he taketh away juſtification of faith, ſpeaketh not of a true or lively faith, as Paul doth; but of a dead faith, which is a bare knowledge without confidence or works. This appeareth in thoſe words: Even ſo faith, if it have not works, is dead in it ſelf: and ſuch faith he aſcribeth to divels, who, queſtionleſſe, have not true juſtifying faith. Laſtly, in the 16. ver. he compareth that faith which he denieth to juſtifie, with a dead body: but ſuch is not true and juſtifying faith. The ſumme of all is: If the word juſtified in this text of James be underſtood properly of juſtification before God, then the name of faith there ſignifieth a dead faith: If faith be taken for true juſtifying faith, then the ambiguity reſts in the word justified.
Object. 9. That which is not required unto juſtification, is not neceſſary to be done: but it is neceſſary that good works be done: Therefore they are required to justification. Anſ. The Major is falſe, becauſe there may be many ends of one thing. Though good works are not required to juſtification: yet they are required in token of thankfulneſſe, and to the ſetting forth of Gods glory: As it is ſaid, Let your light ſo ſhine before men, that they may ſee your good works, Mat. 5.16.and glorifie your Father which is in heaven. For this cauſe good works are neceſſary to be done. More cauſes of them ſhall hereafter, in the doctrine of mans thankfulneſſe, be alledged and declared.
Obj. 10. It is ſaid that Phinees work and deed was imputed unto him for righteouſneſſe: Therefore good works justifie: Pſal. 106.31.Anſ. This is a miſ-conſtruing of the phraſe uſed in the place alledged. For the meaning of it is, that God approved of this work, but not that he was juſtified by that work:Gal. 2.16. Pſal. 143.2. For, by the works of the law flall no fleſh be justified in his ſight.
Object. 11. Ten crownes are part of an hundred crownes in payment of a debt: Therefore good works may be ſome part of our juſtice before God. Anſ. There is a diſſimilitude in theſe examples: For, 1. Ten crowns are a whole part of an hundred crowns, and being ten times multiplyed make up the whole ſumme of the debt: but our workes are not a whole and perfect part, but an imperfect part of the obedience we owe; and being multiplyed an hundred thouſand times, yet never make any perfect obedience. 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him, becauſe there may be ſome hope of payment of the reſt: but good works are not accepted by God as a part of our juſtice, becauſe there is no hope of full payment to be made by us; and all imperfection or defect is condemned by the law.
Object. 12. The justice or righteouſneſſe which Chriſt brought is eternall: Dan. 9.24. Oſianders arguments againſt imputed righteouſneſſe.For the Meſſias (as Daniel ſaith) bringeth everlaſting righteouſneſſe. But imputed righteouſneſſe is not eternall. Therefore imputed righteouſneſſe is not given by Christ. Anſ. We deny the Minor; for imputed juſtice is eternall, 1. By perpetuall continuation of imputation in this life. 2. By perfection of that juſtice which is begun in us. For both that righteouſneſſe which is imputed unto us, and that which is begun in us, is the righteouſneſſe of Chriſt; and both of them ſhall be eternall. For we ſhall be acceptable and pleaſing unto God for ever through his Son Chriſt: Therefore imputation alſo ſhall be continued, or rather ſhall be changed into our owne juſtice and righteouſneſſe. Repl. Where ſin is not, there is no place for remiſsion or imputation. In the life to come ſin ſhall not be: Therefore there ſhall be no place there for remiſsion or imputation. Anſ. We grant the whole reaſon, if it be conceived aright. In the life to come ſhall not be remiſſion of any ſin then preſent: yet there ſhall be a remiſſion of ſins paſt; inaſmuch as the remiſſion which was once granted in this life, ſhall continue and endure for ever: that is, our ſins, which were long ſince forgiven us in this life, ſhall never be imputed to us againe. And moreover, that conformity which we ſhall have with God in the life to come, ſhall be an effect of this imputation.
Object. 13. The Lord is our righteouſneſſe: Therefore we are not justified by imputed righteouſneſſe, Jerem. 23.6.but God himſelf eſſentially dwelling in us is our righteouſneſſe. Anſ. In this ſaying of Jeremie the effect is put for the cauſe: The Lord is our juſtice or righteouſneſſe, that is, our Juſtifier: even as Chriſt is ſaid to be made unto us of God wiſedome, righteouſneſſe, ſanctification and redemption; that is, a Teacher of wiſdome, a Juſtifier a Sanctifier and Redeemer.1 Cor. 1.30. That juſtice, which is God himſelf, is not in us: becauſe ſo God ſhould be an accident to his creature, and become juſtice in man: For juſtice and vertue are things created in us, not the eſſence of God. Oſiander, who objecteth this, doth not diſcerne the cauſe from the effect; that is, uncreated juſtice from created juſtice. As we live not, or are wiſe by the eſſence of God (for this is all one, as to ſay, that we are as wiſe as God) ſo alſo we are not juſt by the eſſence of God. Wherefore nothing is more impious, than to ſay, that the eſſentiall juſtice of the Creatour is the juſtice of the creatures: for thereof would follow, that we have the juſtice of God, yea, the very eſſence of God.