The Humbled Sinner, Chapter 9
CHAP. IX. Iuſtification only in Ieſus Chriſt.
FOurthly, If that beleeving in Jeſus Chriſt be the only way to be ſaved, Then this Informes us where to finde our juſtification, viz, only in Ieſus Chriſt; For there only is the righteouſneſſe which can ſatisfie juſtice, and in his blood only is remiſſion of ſinnes.
Now, becauſe this is a fundamental point 'twixt us and the Papiſts, and it is the great bottome of comfort to a beleeving ſoule; give me therefore leave to improve the remainder of the time in a brief and diſtinct explication of it: Where
Firſt, of the word and title (Juſtification.)
Secondly, of the nature and definition of it: together with ſome Arguments to evince, that it is only by and for Chriſt; and ſome Anſwers to the choiſeſt Objections.
SECT. I.
FOr the word (juſtification) it hath a double acception amongſt Writers.
1. One Intrinſical, and ſo it ſignifies to make a man juſt by an act of infuſion (that is) by the implantation of ſanctified or holy qualities.
2. Another Forinſecal, and ſo it ſignifies to repute or pronounce a man juſt by an act of juriſdiction, (that is) a judiciary ſentence to pronounce him righteous, and free from gilt and condemnation.
And thus is it (for ought I can learn) altogether uſed and ſenſed in the Scriptures, which ſpeak of our juſtification before God (viz.) for ſuch an action of God, whereby after the manner of a Judge he abſolveth and acquitteth an accuſed perſon. Rom. 8. 33. Who ſhall lay any thing to the charge of Gods Elect? it is God that justifieth, verſe 34. Who is he that condemneth? where you have a manifeſt Antitheſis, or oppoſition 'twixt juſtification and condemnation; now as condemnation is an action of the Judge, a ſentence of his pronouncing the perſon gilty and obnoxious, ſo juſtification (being contrary to it) muſt import an action or ſentence acquitting and abſolving. Yea, and again, as condemnation moſt improperly and abuſively muſt be interpreted, if we expound it to be a making of a man ſo, and ſo ſinful by infuſion; ſo is juſtification unrightly conceited, when men make it to be a making of a perſon juſt by infuſion of holineſſe.
It is obſerved, that in this kinde of juſtification, viz. which is judicial. There are foure perſons as it were,
Firſt, the Agent. One who begins the ſuit, accuſeth, layeth ſuch and ſuch things to the charge of another, the Apoſtle ſaid it, Rom. 8. 33. Who ſhall lay any thing to the charge? &c.
Secondly, the Patient, the perſon accuſed and charged with default, and offence, and gilt.
Thirdly, the Advocate, who endeavours to vindicate the party ſo charged, from the accuſation, either by declaring the innocency of the perſon, or impleading ſatisfaction.
Fourthly, the Judge, who in juſtification of that perſon; gives ſentence for the perſon accuſed, according to the valid plea of the Advocate, and ſo abſolveth him. It is thus in the point of our juſtification; there is Satan accuſing, and ſomething elſe. There is man accuſed of ſinne and gilt; there is Chriſt interpoſing and pleading as an advocate, by his blood and righteouſneſſe; and there is God as a Judge for Chriſts ſake acquitting, and abſolving and pronouncing righteous, and accepting to everlaſting life. So then the proper and punctual acception of the word juſtification, is not according to infuſion, but according to abſolution and pronunciation: It is not Phyſical, as when a man is made whole, but it is judicial, as when a man is cleared at the bar.
He that justifieth the wicked, and he that condemneth the juſt, they are both an abomination to the Lord, Proverbs 17. 15. There is the word againe. Not I truſt to be expounded by way of infuſion (that is) he who makes a wicked man a good man, by impreſſion of righteouſneſſe, is an abomination to God, but it is to be expounded by way of judiciary ſentence (that is) he who pronounceth of a wicked man in the Court of Juſtice, as if he were juſt, and reputes him as ſo, and accepts him as ſo; This man is an abomination to the Lord. Now, take one diſtinction, and then I will to the nature of Juſtification.
There is a twofold Juſtification.A twofold Juſtification.
One of the cauſe, and this is a particular kinde of acquittance, touching ſuch and ſuch things which are laid to a perſon, perhaps ſometimes very unjuſtly.
Secondly, another of the perſon, when he is throughly purged and abſolved; now in this reſpect we ſpeak of juſtification, which I think for the nature of it may be thus defined.
SECT. II.
JƲſtification of a ſinner, it is a gracious and just action of God, whereby he imputing the righteouſneſſe of Chriſt to a believing ſinner, abſolveth or acquitteth him from his ſins, and accepteth of him as righteous in Chriſt, and as an heire of eternal life.
There are diverſe things conſiderable in this deſcription.3. Things in this deſcription.
Firſt, Juſtification (immediately) belongs to God, it is his action. It is God that juſtifieth, ſaith the Apoſtle, Rom. 8. 33. And who can forgive ſins but God only? Luk. 5. 21. We well diſtinguiſh 'twixt officia and beneficia, 'twixt duties and 'twixt bleſſings: duties belong to us, but bleſſings belong to God: It is God who is offended, and therefore condemnation and abſolution belong to him, to the Judge, not to any other; hence ſaith the Apoſtle God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5. 19. not imputing their ſin. You do well to diſtinguiſh of the cauſes of our Juſtification. There is firſt the prime cauſe, the Author, and this is God the Father, who gave his only begotten Son for us, and ſet him forth to be a propitiation for ſinne, through faith in his blood, that all who do believe in him ſhould be juſtified, Rom. 3. 25. And who is the Judge abſolving all that believe, and pronouncing them juſt in Chriſt.
Secondly, The meritorious cauſe, ſo the Son of God our Mediator, is ſaid to juſtifie us, both as our ſurety, in paying our debt, and laying down the full price of our redemption, Iſai. 53. 11. thereby affording unto us the matter and merit of our Juſtification, and as our Interceſſor and Advocate, pleading effectually for us, that his merits may be imputed to us. Hence is it, Iſai. 53. 11. My righteous ſervant ſhall juſtifie many. God the Father juſtifies as a Judge by way of prime authority, and God the Son juſtifies as a Mediator. The Son juſtifies as a ſurety, paying our debt and giving ſatisfaction to the Father for us to the utmoſt, and the Father juſtifieth us, as a Creditor, fully accepting of that price and ſatisfaction.
Thirdly, The applying cauſe, and thus the Holy Ghoſt may be ſaid to juſtifie, in aſmuch as he conjoynes Chriſt and the ſoul (by faith,) together, whence ariſeth a participation of the righteouſneſſe of Chriſt, and the pardon of ſin by him. Once more diſtinguiſh of juſtification, it may be taken two wayes, either actively, as a judiciary ſentence abſolving, acquitting &c. and ſo we ſay God juſtifieth; Or Paſſively, as a thing apprehended and reſted on, and ſo we ſay that Faith juſtifieth; not as if faith did acquit, but as it takes and receiveth the acquittance; not as if faith did impute a righteouſneſſe, but becauſe it receiveth and reſteth on the righteouſneſſe of Chriſt, by God imputed to us: now when we ſay that juſtification is an Action of God, it is meet for you to underſtand ſomewhat of the kinde of this action. For the actions of God are of different ſorts.
Some, which are produced within us, and make a reall alteration 2. Sorts of actions.and change in the ſoul of man; thus ſanctification is an action of God, (that is) ſuch an action of God as is altering the inward frame, and qualities of the ſoul, of unholy, making them holy, of unbelieving making them believing, of hard making them ſoft, of earthly making them heavenly, &c.
Others are wrought for us, but not in us, and though they import a change of the condition, and ſtate of the perſon, yet properly, and formally, they imprint no change in the inward diſpoſition; And thus Justification is an action of God, not an action changing the inward frame of the heart, but an action changing the great eſtimation of the perſon; as when one of a bond-man is made free; this alters the ſtate, but not the nature of the perſon: when a gilty perſon is pardoned by his Prince, this alters not his nature, but it doth alter his condition; he is now in the ſtate of life, who before was in the ſtate of death. So is it in juſtification, it is ſuch an action, which alters the ſtate, (that is) the man who is in the ſtate of wrath and condemnation, being juſtified, is now acquitted, and ſo paſſed into the ſtate of life and ſalvation.
A man who before was guilty of ſin and damnation, the ſame man (remaining a ſinner in himſelf, and in himſelf worthy of damnation) is in his juſtification abſolved from the gilt of ſin, and accepted as righteous in Chriſt, and is paſſed into the ſtate of ſalvation. We deny not but the blood and the water goes together; (that is) whom God juſtifieth by the blood of Chriſt, him alſo he ſanctifieth, and waſheth by the Spirit of Chriſt; but the action of the blood is one thing, and the action of the water is another thing. The light and heat in the fire go together, yet the action of light is not the action of heat: So here, The action of the blood is a juſtifying action, and this is without us, yet for us, and of us; The action of the water is a ſanctifying action, and this is for us and in us too.
SECT. III.
THe perſon juſtified is a believing ſinner: the Apoſtle is clear. Rom. 4. 5. To him that believeth on him that juſtifieth the ungodly, his faith is counted for righteouſneſſe. There is great diſpute which is firſt, of Faith or Juſtification; to me now it ſeemes a fruitleſſe trouble to moleſt our ſelves with priorities in this kinde, I conceive we may diſtinguiſh 'twixt the purchaſe of our Justification, which was long ago in the blood of Chriſt. He was a Lamb ſlaine long ſince for to merit the remiſſion of ſinnes, neither doth he now begin his merit, who hath heretofore performed it.
Secondly, 'twixt the imputation of that purchaſe. It is true, whiles I am an unbelieving perſon, my juſtification is already as a purchaſe, but untill I believe, God imputes it not unto me. My meaning is this, there is a righteouſneſſe of Chriſt, which hath deſerved pardon of ſinne before ever I believe, nay, be before ever I was borne, but God imputes this over to me when I believe, as ſoon as ever I take Chriſt by faith, God imputes the righteouſneſſe of Chriſt unto me, and will not impute my ſinnes to me: And Scripture is open enough for this, we reading ſo conſtantly in the New-Teſtament for men to come in and believe that they may have remiſſion of ſinnes in the blood of Chriſt, and through him alſo eternal life.
I only propound this ſcruple, whether faith be to deale with the perſon of Chriſt firſt, or with his benefits firſt; Surely we ſay with his perſon, and then with his portion; well then, if faith deales with the perſon of Chriſt immediately, then it appears that a man muſt believe, and ſo be juſtified, foraſmuch as juſtification is an action of God imputing the righteouſneſſe of Chriſt, and not imputing ſin, which are the generall benefits (as I may ſo ſpeak) of Chriſt. It is not handſome to conceive that God ſhould firſt pardon me, and then I believe, or that I ſhould have the righteouſneſſe of Chriſt before I have Chriſt himſelf, which muſt be, if there be a priority of juſtification before faith. For my part I conjecture that they are Semultaneous things (that is) they go both together. If yet any men will be acute, let them be ſo: The perill is little on either ſide, ſo that I have faith, and then am juſtified; or ſo that I am juſtified, and then have faith, or ſo that I have faith to be juſtified, will in the ſubſtance and event, redound all to one.
SECT. IV.
REmiſſion of ſinnes belong to juſtification: (that is) when God juſtifieth the perſon, he doth abſolve or forgive him his ſins.
There be in ſin two things.
One is the ſtaine, pollution, defilement of it, and corrupt inclination; Two things in ſin.with this Juſtification deales not, but Sanctification.
Another is the gilt and puniſhment; and with this doth Juſtification deal. Suppoſe you ſaw a ſick thief, there are two ſorts of perſons to deal with him; a Phyſitian, becauſe he is ſick, and a Judge becauſe he is a thief; If the Judge acquit or pardon him, this clears him as a thief and guilty perſon, if the Phyſitian heal and cure him, this reſpects him as a ſick and diſeaſed perſon, the caſe is our own. Now I ſay that God in juſtification remits or abſolves the ſinner. Two things are here conſiderable, Firſt, quid; ſecondly, quouſque.Remiſſion what.
Firſt, quid, what this remiſſion is; I anſwer, it is an exempting of the ſinner from guilt redounding to puniſhment: If any man ſin, guilt cleaves univerſally to the ſin, but then in Justification it ſhall not be imputed, it ſhall be taken away in reſpect of efficacy and redundancy. Suppoſe a perſon areigned, and caſt for a murder, and the King graciouſly ſteps in and pardons him; though this pardon makes not the murder formally to be no murder, and though it makes not the murder now meritoriouſly deadly, yet it doth hold off the efficacy of that gilt, that now it ſhall not prove death to this perſon, becauſe he pardons him. So in Juſtification, where God pardons the ſinner, he doth not make ſinne to be no ſinne, or that there ſhould not be any natural condemnability in ſinne, but that it ſhall not effectually redound to the death and damnation and hell of the perſon, whom he hath acquitted for Chriſt.
Secondly, quouſque? How farre remiſſion of ſinnes extend in Juſtification. There is a twofold remiſſion.A twofold remiſſion.
One particular, which is circumſcribed to ſome particular facts, and is ordinary in the Courts of humane Princes, who limit and reſtreine their diſcharges of offenders.
Another univerſall, which reacheth to the whole eſtate of gilt; now this I take as ſure, that whomſoever God juſtifieth, he will forgive unto him all his ſinnes. All his ſinnes Jer. 33. ….before converſion, and all his ſinnes after converſion. But whither this forgiving of all, be once for all, ſimul & ſemel, as they ſpeak, I am not able to ſpeak my thoughts fully.
It is true, I confeſſe, and embrace that opinion, that juſtification is not a divided act, it is not repeated over and over and over, but it is one act only, but whither it be one tranſient act, (as if all were daſhed out with a pen) or whither it be one continued act, is very diſputable. The Scripture leanes much to this latter, and therefore deſcribes God to be a God forgiving iniquity, tranſgreſſion, and ſinnes, importing a courſe of pardoning, and not a momentany act.
Againe, it is hard to utter how God doth forgive a ſinner before he hath ſinned, which muſt be if pardon for all ſins be a momentany act.
Yet I had rather captivate my judgment, then occaſion diſpute; only remember two things.
Firſt, no doubt but the juſtified perſon ſhall have every ſin pardoned; not ſome only, but all.
Secondly, juſtification doth not admit degrees: though it may a continuance: The righteouſneſſe and merit of Chriſt which is our juſtification, is not more or leſſe, but is at all times one and moſt perfect.
SECT. V.
THe righteouſneſſe of Jeſus Chriſt is that by which only we are juſtified.
The righteouſneſſe of Chriſt is the matter of our juſtification; not the eſſential righteouſneſſe of his God-head, but the righteouſneſſe of Chriſt, as Mediator both God and man, which was either,
The habitual holineſſe of his Perſon, in the abſence of all ſinne, and in the rich and plentiful preſence of all holy and requiſite qualities.
Or the actual holineſſe of his life and death by obedience; the once perfectly fulfilling the commands, and by the paſſive obedience of the other, voluntarily ſuffering the penalty, and commination of the Law for tranſgreſſions. Now all this righteouſneſſe is imputed to us in juſtification. For
Firſt, no other righteouſneſſe can juſtifie.
Secondly, as Chriſt was made ſinne for us, ſo we are made righteouſneſſe by him, viz. only by imputation.
The Papiſts call upon us for a righteouſneſſe in Juſtification, they will bring one forth of their hearts and good works, Menſtruous cloths, ſaith the Scripture, but we produce a righteouſneſſe moſt full, perfect, every way exact, not in us, but in Christ, yet imputed to us by God.
How clear is the Scripture for us, 2 Cor. 5. 21. He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſſe of God in him, Jer. 23. 6. The Lord our righteouſneſſe, 1 Cor. 1. 30. Chriſt Jeſus is made unto us of God, &c. righteouſneſſe. How often doth the Apoſtle peculiarly intereſt imputed righteouſneſſe, handling the doctrine of Juſtification, Rom. 4. But the Apoſtle clears all, Rom. 5. 19. As by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous. Adae peccatum imputabitur mihi & Christi juſtitia non pertinebit ad me, ſaid Bernard.
Object. But Chriſts righteouſneſſe is His, and how can it preſent us righteous before God? It is none of ours.
Sol. Firſt, it is his in reſpect of Inhaeſion, but it is ours in reſpect of imputation; His perſonally, ours meritoriouſly.
Secondly, we may be conſidered two wayes, either abſolutely … for me.and alone, or elſe as conjoyned with Christ: and thus being by faith made one with Christ, he makes over his righteouſneſſe unto us, upon which God looks as ours, in the matter of juſtification.
Ob. But if Chriſts righteouſneſſe becomes ours ſo by imputation, that we may be truly accounted and accepted of as righteous; Then by the like reaſon, becauſe redemption is made ours, we may likewiſe be reputed true Redeemers and Saviours.
Sol. This is one of the arrows which Bellarmine draws out of his Quiver againſt the imputation of Chriſts righteouſneſſe, but it is of no force.
For he is to be termed a Redeemer and Saviour, not who doth receive, and take the redemption and ſalvation procured by another, but who brings redemption and ſalvation; we are by the Redemption of Chriſt truly ſaid to be redeemed, though not our Redeemers, and ſo by the imputation of Chriſts righteouſneſſe, are we truly accounted righteous perſons.
Obj. Againe, if the righteouſneſſe of Chriſt be ſo imputed to us in juſtification, that for it we are accounted perfectly righteous, as if it were our own moſt perfect and intrinſecal; Then why may not we be accounted as righteous as Chriſt? yea and having Chriſts righteouſneſſe, why may we not be the Saviours of men? Since that is the righteouſneſſe which doth ſave all that are ſaved.
Sol. I anſwer,
To compare the ſame righteouſneſſe with the ſame, is illogical and groſſe, for it is one and the ſame righteouſneſſe which is inherent in Chriſt, and imputed to the beleeving ſoule.
Secondly, the righteouſneſſe of Chriſt is not imputed to any particular beleever according to the whole latitude of its efficacy, but according to the particular exigence of the perſon; It is not imputed to Paul as the general price of redemption for all, but as the price by which his ſoul in particular is redeemed.
Theſe things being diſpatched, there is a difference amongſt ſome Divines, about that righteouſneſſe which is imputed, ſome holding the paſſive onelyonly, others the active and paſſive.
Sol. The latter ſeems moſt ſolid; Reaſons, theſe
Firſt, there is no Juſtification▪ without the fulfilling the whole Law, but now to the fulfilling of the Law, (ſince the fall of Adam) two things are required, one is, perfect and perſonal conformity to the Law, in anſwering that active condition of it, Do this and live. Another is a plenary ſatisfaction to the ſentence of the Law, by bearing the penalty therein denounced in regard of ſins already committed.
Secondly, Again, faith doth not abrogate the Law, but eſtabliſh it, but if it ſhould teach juſtification without Chriſts fulfilling of the Law, it ſhould abrogate the Law.
SECT. VI.
THe laſt thing which I ſhould have inſerted before, is this, That the juſtification of a ſinner is a gracious and juſt action. It is a gracious action, (that is) the gracious love and favour of God was the cauſe of it; It was his own free grace and favour that gave Chriſt his Sonne to be our righteouſneſſe, and it is his free grace to give us faith to beleeve on his Son, and when we do beleeve, it is his Grace which imputeth unto us the righteouſneſſe of Chriſt.
Secondly, it is a juſt and righteous action, Rom. 3. 25, 26. That he might be juſt, and the Juſtifier of him that beleeveth in Jeſus. Gods juſtice is ſuch, that he will forgive no man his ſinnes, for which he is not perfectly ſatisfied, neither will he accept of any as righteous, who hath not a perſonal righteouſneſſe, but having received a perfect ſatisfaction, he will acquit the ſinner beleeving, for he is juſt and righteous, and his Juſtice will not make a ſecond demand: yet here is the graciouſneſſe of God which will admit of the ſatisfaction, and of the righteouſneſſe of another for us.