A Treatise of Justifying Righteousness, Book 2 · Aphorism 142 – Aphorism 144
Aphorism.
SƲrely the easiness of the former; (viz. Page 327.to expect Justification from Christ alone:) and the difficulty of the latter; (viz. to take Christ for Lord) seemeth to tell us, that it is a spiritual, excellent, necessary part of justifying Faith.
Animadvers.
Perhaps for [spiritual] should be [special:] But however, 1. It doth not appear to be so easie a thing to expect Justification from Christ alone: The Jews of old were averse from it, Rom. 9. 31, 32. and so are the Papists generally at this day, and others also besides them. 2. I see not how there is more difficulty in taking Christ for our Lord, if we make it a part of justifying Faith, than if we make it (as I suppose we should) a fruit of it.
Reply.
[Spiritual] for [special] was a misprinting; a thing very frequent in that Book. 1. You might perceive that I speak not of the difficulty of assenting to the truth of Christ's Priestly Office, but of the Wills Consent or Acceptance, supposing the Assent. It is as difficult for the Ʋnderstanding to believe Christ's Priestly Office, as his Kingly: The Jews believed neither. I never met with a Papist, but would say, He trusted only in the Merits of Christ; therefore they be not generally at this day, so bad in this as they are made. Rivet saith (and so do many more of our Divines, citing the same passage, as Ames. &c.) that the Jesuites themselves admit, Rectam esse nostram sententiam, si intelligamus nobis imputari Christi merita, quia nobis donata sunt, & possimus ea Deo patri offerre pro nostris peccatis, quoniam Christus suscepit per se onus satisfaciendi pro nobis, nos{que} Deo Patri reconciliandi. They are Bellarmine's words, Lib. 2. de Justif. c. 7. And Rivet adds, [Quae certe nostra est ex parte sententia, quanquam aliam nobis affingat de justitia Christi tanquam causa formali. Riv. Disp. 10. de fide Justif. §. 13. p. 190. And Vignerius and other Papists ordinarily say, that Man's Works are not necessary to supply any defect in Christ's Satisfaction (for it is perfect) but only for the application of it to our selves. And how many of them deny Merit, in sense, you know: Yet I excuse none of their errours.
But that which I speak of is the compleat act of justifying Faith in the Will: When men believe Christ to be the Mediator, and his Word to be true, (which wicked men may do, seeing the Devils do it) it is not then so hard a matter to make them willing to take him for their Justifier, as to take him for their Ruler. I know there is in man a natural Pride, by which he would be beholden to none. But when men are convinced that they are sinners, and they cannot pardon themselves▪ nor any save them but Christ; I think it is no hard matter to make them willing that Christ should pardon and save them. I say again, No man can be willing to be damned or unpardoned, that knows these. I know never a wicked man about me, but is willing to be pardoned and savd by Christ.
2. I am fully of your mind in your second note: but I know not to what purpose it was. I think it is l…ss difficult to take Christ for our Lord, when we know it to be the Condition of Pardon (for then we have a potent motive to it) then when we say, It is no such Condition (and so lose our motive:) Yet Natures averseness is a-like to the thing it self; but that in one respect we have God's means to overcome it, and not in the other.
If taking Christ for Lord, be but a fruit of justifying Faith; then, 1. We are justified before it, that is, before we take Christ as Christ. 2. And then it would have done well if you had shewed the Moral necessity of that fruit? what it is, if not a Condition? and why a man may not be saved without it. He that is justified, is in a state of Salvation (say you, truly;) and therefore should be saved, if he so died: But he that only taketh Christ for Priest, say you, is justified: (for the fruit followeth the Cause) therefore he should be saved, &c.
Aphorism.
IS not this excluding of sincere Obedience Page 329.from Justification; The great stumbling-block of Papists, and that which hath had a great hand in turning many Learned men from the Protestant Religion to Popery?
Animadvers.
So the preaching of Christ crucified, and of Justification through Faith in him, was the great stumbling-block of the Jews, 1 Cor. 1. 23. Rom. 9. 31, 32. Yet the Apostle preached and pressed this Doctrine for all that; and so must we, though the Papists be ostended at it: Melius enim est ut scandalum oriatur, quam ut veritas relinquatur. Bernard. Epist. 34.
Reply.
The Question is, of Scandal given: The Answer is of Scandal taken. The Question is of Scandal by Errour: The Answer is of Scandal by the Truth. Paul's Doctrine did set up the Lord Jesus Christ against man's Works; but not Jesus against or without the Lord Christ, nor one single act of man's (Faith) against other acts; (as Love) about the same Object. This was the Jews offence, which is far from that Question: They were not offended that one act of man was advanced above all the rest; (for Paul did not that, it was none of his design to advance Faith above Love, &c.) but that Christ was advanced against their own supposed Legal Righteousness, (which was Paul's work: Nor did Paul lay all on the Instrumentality or natural use of Faith; (viz. that it is Apprehensio Christi, i. e. fides:) as if it justified but in a natural consideration, and not in a moral: Nor yet did he ascribe Justification to Affiance as the sole act, excluding ab officio Assent and Acceptance, nor to any one of these alone.
Aphorism.
DO these men think, that we are Page 330, 331,perfectly justified and saved already?
Animadvers.
Perfectly justified, I think, we are already, though not perfectly saved. If …, and Righteousness be imputed to us, and we are fr…d fr…m …ll C…nd…mnation (and so it i… with u… if we are true …elie…e…) then we are pe…f…ctly justified.
Reply.
To this I have spoke oft enough. If you are so perfectly justified, then you need no more Justification. But you need more: 1. You need that the New-Law or Covenant should justifie you every day. In Testaments, Laws, &c. the act as continued, is as truly an act as the first. 2. You need that Christ should justifie you per Apologiam now. 3. And at Judgment. 4. And per sententiam then.