The Whole Body of Religion, Chapter 19
CHAP. XIX. Concerning Juſtification.
DOCTRINE I. That whoſoever are indued with the gift of Repentance, are indued alſo with the gift of faith, are ingrafted into Chriſt, and in him juſtified.
WHoſoeveraIſai. 56.2. is poor and of a contrite Spirit, and deteſteth his ſins from the bottom of his heart, and repenteth him truely of the evil courſe of his life paſt, andaPſal. 32.6. prayeth unto God with ſighes and grones for remiſſion of his ſins, &bMatt. 5.6. hungreth and thirſteth after the true righteouſneſſe of Chriſt: we believe that, as he is indued by the holy Spirit with the gift of true Repentance towards God, ſo alſo that he indued with the gift of a lively faith, and knit unto Chriſt his head as a member thereunto ordained from eternitie: and that therefore in him he obtaineth remiſſion of ſin, and is indued with the perfect righteouſneſſe of Chriſt, and ſo reputed juſt, and abſolved from all guilt, for the merits of Chriſt into whom he is ingrafted; For thus ſaith the Apoſtle,cRom. 8.1. There is no condemnation to them which are in Chriſt Ieſus, and again,d1 Cor. 1.30. Who of God is made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption.
DOCT. II. That whoſoever for Chriſt, into whom he is ingrafted, is reputed juſt, is alſo indued with the gift of inherent righteouſneſſe.
FUrthermore we believe that, whoſoever is for Chriſt, into whom he is by the holy Spirit ingrafted, reputed righteous, and is alſo righteous indeed, having already obtained in Chriſt remiſſion of ſins and the imputation of his righteouſneſſe, he is preſently indued with the gift of inherent righteouſneſſe in ſuch manner that he is not onelyonly moſt perfectly and fully righteous in Chriſt his head, but hath alſo in himſelf true righteouſneſſe; whereby he is made truly conformable unto Chriſt: Although, whilſt we are in the fleſh our righteouſneſſe can never be ſo perfect, but ſtill by reaſon of our corruption it will be blemiſhed with many ſtains of ſin. Concerning which kind of righteouſneſſe thus ſaith St. Iohn.a1 Ioh. 3.7. He that doth righteouſneſſe, that is righteous works, is righteous. And both theſe kinds of righteouſneſſe the Apoſtle St. Paul alwayes joyneth together both in the Epiſtle to the Romans, and alſo in other Epiſtles, and further teacheth that by Chriſt they are both beſtowed on the faithfull: which alſo he confirms in his Epiſtle to the Philippians.Phil. 1.1… Concerning he latter kind of righteouſneſſe, whoſe fruits are made manifeſt unto men, we ſay that it is ſo evident a teſtimonie of the former, that where it is wanting, we profeſſe with the holy Apoſtles there can be no place for the former: So farre are we from looſing the raines to all impietie, by teaching the Doctrine of juſtification by faith alone apprehending remiſſion of ſins, and the righteouſneſſe of Chriſt.
DOCT. III. That, foraſmuch as our inherent righteouſneſſe is alwayes very imperfect through our fault, therefore before God we are juſtified by the righteouſneſſe of Chriſt onelyonly.
BUt notwithſtanding what hath been ſaid, we confeſſe that this inherent righteouſneſſe is through our pravitie ſo imperfect, that by the righteouſneſſe of Chriſt alone, whereby our ſins are not imputed to us, not onelyonly at the beginning of our converſion, when as of ungodly men we are made godly, but afterwards alſo even to the end of our life, we are juſtified before God, and accounted for righteous. The Prophet David ſaith as much, and the Apoſtle ſubſcribes unto it,aPſal. 32.1. Rom. 4.7. Bleſſed is he whoſe tranſgreſsion is forgiven, and again,bPſal. 32.2. Bleſſed is the man unto whom the Lord imputeth not iniquitie; and again,cPſal. 143.2. In thy ſight ſhall no man living be juſtified. Therefore we conclude, that our true juſtification before God conſiſts onelyonly in the remiſſion of our ſins, and the imputation of Chriſts righteouſneſſe unto us.
DOCT. IV. That by faith it is felt and found whether a man be juſtified in Chriſt, and that therefore he is ſaid to be juſtified by faith.
BUt becauſe juſtification is not without the knowledge, ſenſe, and aſſent of him that is juſtified (which is ſpoken and to be underſtood of thoſe which are come to ripeneſſe of years) and that ſenſe is the ſenſe of faith: Therefore we ſay that then at length a man is juſtified by faith, when he is ingrafted into Chriſt, and upon a ſenſe and feeling thereof is perſwaded, that of the mere merciemercy of God, for the onelyonly obedience, ſatisfaction, and ſacrifice of Chriſt, into whom he is ingrafted, his ſins are ſo remitted, that he is abſolutely freed from all guilt and puniſhment due unto the ſame; and ſo perſwaded that the perfect righteouſneſſe of Chriſt is in ſuch manner imputed unto him, that thereupon he finds and feels that eternall life is as due unto him as it was to Chriſt; and ſo comes to underſtand that juſtification is merely and truely of grace and not due unto his good works.
DOCT. V. The confirmation of what was laſt ſaid; and what it is to be juſtified.
FOr firſt, in holy Scripture, as well in the Old Teſtament as in the New, but eſpecially according to St. Paul, where he ſpeaks profeſſedly concerning this matter, to juſtifie ſignifies to remit ſins, and ſo to abſolve from all guilt and puniſhment, to receive into grace and favour, to pronounce one righteous, and to account him for righteous; not ſuch a one that is ſimply and abſolutely unrighteous, but one that is no longer unrighteous, by reaſon of remiſſion of ſins obtained. And further, although whomſoever God in Chriſt hath from eternitie elected to be his Sons, he doth acknowledge the ſame to be his in Chriſt, and of his mere grace makes them acceptable unto himſelf in the beloved: Yet, becauſe we are never truely in Chriſt, untill ſuch time as we are by the holy Ghoſt ingrafted and incorporated into him, and that cannot be wrought in us as many as are of years, untill we be firſt endued with faith, and acknowledge Chriſt to be our righteouſneſſe, and ſo embrace him: therefore then at length and not before are we juſtified (as the holy Scripture witneſſeth) and that by faith without our works, when we believe all this with true faith, that is, when we are throughly perſwaded that our ſins, as once expiated and purged away by Chriſt, are no more imputed unto us, but are pardoned of Gods mercy for the onelyonly merits of Chriſt; and likewiſe, that Chriſt's righteouſneſſe is imputed unto us for our own, wherewith being arrayed we appear righteous in the ſight of God: An effect and manifeſt teſtimonie whereof is (as I ſaid before) our inchoate and inherent righteouſneſſe; which conſiſts in the hatred of ſin, and the love of righteouſneſſe, and the ſtudie of good works.
DOCT. VI. A confirmation of what it is to be juſtified by faith.
FUrthermore, when we ſay A man is juſtified by faith we underſtand not that the vertue of faith is either that, whereby we are juſtified formally (as the Schools ſpeake) and by a true and proper righteouſneſſe; or that, for which we merit remiſſion of ſins and juſtification; or that, which as the firſt originall and fountain of other vertues and all good works, drawes along with it other vertues as charitie, cleanneſs of heart, internall righteouſneſſe, and good works whereby we are juſtified: But, becauſe it is as it were a light, whereby looking into the glaſſe of the Goſpel, we ſee what we are in Chriſt by the free-will and mere goodneſſe of God, for the merits of Chriſt himſelf; and again, Becauſe it is as it were an hand whereby we apprehend and embrace the free grace of God, and the benefit of Chriſt, declared unto us in the Goſpel, and in the Perſon of Chriſt exhibited unto us: or, to ſpeak all in few words, we are ſaid to be juſtified by faith, that is, when remiſſion of ſins, and the imputation of Chriſts righteouſneſſe is apprehended by faith; ſo that faith is taken for the thing it ſelf which is apprehended by faith: As it isaGen. 1….6. ſaid concerning Abraham,bRom. 4.3. Gal. 3 6. Iam. 2.23. Abraham believed God; and it was counted unto him for righteouſneſſe: to wit, that which he believed concerning the ſeed which was promiſed unto him, that is, Chriſt. For he is the righteouſneſſe of all the elect, and true believers, and Sons of the promiſe, as the Scripture ſpeaketh.
DOCT. VII. That by faith alone a man is juſtified.
HEnce alſo it is eaſy to be underſtood, what it is that we with the ſacred Scriptures, and holy Fathers have alwayes confeſſed and do conſtantly confeſſe, when we ſay that by faith alone we are juſtified. For inaſmuch as to be juſtified by faith before God is nothing elſe, but to be reputed and accounted righteous upon the forgiveneſſe of ſins, and the righteouſneſſe of Chriſt apprehended by faith; which is our onelyonly true righteouſneſſe: (For whatſoever inherent righteouſneſſe is in us, and what good works ſoever are done by us, ſuch they are as will not abide triall before Gods judgement, according to that of the Pſalmiſt,aPſal. 143.2. Enter not into judgement with thy ſervant: (ô Lord:) for in thy ſight ſhall no man living be juſtified: and again,bPſal. 130.3. if thou Lord, ſhouldeſt mark iniquities: O Lord, who ſhall ſtand?) It manifeſtly appeareth that our belief concerning juſtification by faith alone, is moſt certain, and moſt true.
DOCT. VIII. That not onelyonly at the beginning of our converſion, but alſo throughout the whole courſe of our life even to the hour of death we are juſtified by faith alone.
HEreupon we cannot but believe and conſtantly confeſſe, that not onelyonly at the beginning, when of unrighteous we are made righteous, but alſo in the whole courſe of our life afterwards even to the end thereof, we are juſtified by faith alone and that on Chriſt: ſo that our righteouſneſs is alwayes from faith to faith. For there is no man that ſinneth not every day: inſomuch that we have all need to ſay,aMatt. 6.12. Forgive us our debts, as we forgive our debters: and holy David ſaith,bPſal. 32.6. For this, that is for forgiveneſſe of ſins, ſhall every one that is godly pray unto thee: and Chriſt not once but alwayesc… Cor. ….30. is made unto us righteouſneſſe, ſanctification, redemption; d1 Ioh. 1.2.And he is the propitiation for our ſins.
DOCT. IX. That iuſtification by faith alone is not fictitious and imaginarie.
BUt let no man think that we feign a kind of imaginarie righteouſneſſe, having in us no foundation and efficacie. We repeate what we profeſſed before. Firſt, that the faith whereby we ſay that we are juſtified, is a true faith, and a faith that worketh by love. Again, that God doth not juſtify us onelyonly by remitting of our ſins and imputing the righteouſneſſe of Chriſt unto us, but alſo by making us partakers of his divine nature, by regenerating, reforming, and ſanctifying us, by endueing us with inherent righteouſneſſe, and making us conformable unto the image of his Son. And, that this inchoate righteouſneſſe is a manifeſt teſtimonie of the other true and perfect righteouſneſſe which we have in Chriſt alone, and that they are both knit together by the bond of the holy Spirit, according to the Apoſtle ſaying, that not onelyonlyaRom. ….15. the grace of God, and the gift by grace, which is by one man Ieſus Chriſt, bath abounded unto many. For, as not onelyonly the diſobedience of Adam was imputed unto us, but alſo the corruption of his nature was derived upon us: So likewiſe not onelyonly the obedience and righteouſneſſe of Chriſt is imputed unto us as many as are ingrafted into him, but alſo his holy nature is truely communicated unto us, ſo that we becomea2 Cor. 5.17. new creatures, righteous and holy in our ſelves, followers of good works.
DOCT. X. That inherent righteouſneſſe is increaſed by good works.
AS concerning the former righeouſneſſe, we ſay that it is neither due unto our works, nor begun or increaſed thereby: But as concerning the latter, we confeſſe that, although it be not due to our foregoing works, not begun thereby (for all thoſe are ſins, foraſmuch as good works do not go before juſtification, but follow after) yet by the works following, and exerciſes of pietie, it is conſerved, promoted, and increaſed. For it is the Doctrine of the Apoſtle that the gift of God beſtowed upon us is by ſuch like exerciſes, as fire, ſtirred up, cheriſhed, & increaſed.a2 Tim. 1.6. Concerning which increaſe of righteouſneſſe St. Iohn ſaith.bRev. 22.12. He that is righteous, let him be righteous ſtill. And therefore if we ſpeak of this inherent righteouſneſſe onelyonly: we deny not but even by good works, and not by faith onelyonly, a man is juſtified, that is, made more and more juſt and righteous.
DOCT. XI. That, to ſpeak properly, a man is juſtified by that righteouſneſſe which conſiſts in remiſsion of ſins and the imputation of Christ's righteouſneſſe, and not by works: although by them is declared that a man is juſtified, and righteous.
BUt if the queſtion be moved concerning the former, our anſwer is, that a man is never juſtified by his own works, but alwayes by faith alone properly: yet this we ſay, that by works it is declared whether or no a man he righteous as well by the one as by the other; foraſmuch as no man is juſtified by the former, but he is alſo endued with the latter; & both are declared by good works: In which ſenſe we do not doubt but St. Iames did ſpeak.
DOCT. XII. Errours condemned.
WE therefore condemne all Pelagians, whoſe opinion it is that infants are conceived without ſin, and therefore have no need of remiſſion of ſins, and the benefits of Chriſt, to their ſalvation: we condemne likewiſe thoſe which teach that, although they have need of remiſſion of ſins, yet it may be obtained without faith on Chriſt: and likewiſe thoſe which although they grant that there is need of faith on Chriſt, yet hold that not ſufficient, but require alſo our works as merits, and thoſe neceſſarie for the obtaining of remiſſion of ſins; but eſpecially we condemne thoſe which have taught that this is done by their impious adorations, worſhippings, and ſuperſtitions. Neither like we thoſe which have delivered, either by word or writing, that we are not juſtified by any other righteouſneſſe but that which is inherent and within us: But yet again neither like we thoſe whoſoever have thought that remiſſion of ſins can conſiſt without inward renovation and righteouſneſſe. We further condemne thoſe, which think, that they may be juſtified by that faith concerning Chriſt which is commonly called hiſtoricall, but by St. Iames no better the a dead faith, which is none at all. Laſt of all we condemne the opinion of thoſe which have taught that a man is juſtified not by remiſſion of ſins, and the imputation of Chriſt's righteouſneſs, but by the very eſſentiall righteouſneſſe of Chriſt, as they call it, really communicated unto us.