Justification Justified, Theses · Thesis 7 – Thesis 33
VII.
For first, it assigneth the Efficient cause of Justification, namely, God. For he it is who justifieth, Rom. 4.5. I have therefore calld it an Act of God. Moreover, to shew what manner of Act, in, or of God the justifying of a sinner is, I call it a Sentence of God, the Supreme Judge, thereby intimating it is a forinsick, or Court-Act, an Act of Law, or Judicature (as when a Judge acquitteth a Man that hath satisfied the Law by himself, or Proxy, and dischargeth him by Proclamation, &c.) not a Physical Act, as when a Physitian by proper Remedies maketh a sick man well, nor yet a moral Act, as when a Father by good Counsel, and Example is Instrumental to make a bad Son to become good. For the Act of a Judge when he acquitteth an accused Man is of a distinct Nature from both of these. To justifie is no where either in the Old, or New Testament, taken in any other than a forinsick sense, Deut. 25.1. 1 King. 8.32. 2 Chron. 6.23. Job. 9.20. Prov. 17.15. Isa. 50.8. Mat. 12.37. Rom. 2.13. Compared with 12, and 3, 16. & 8.32, 33. So Rom. 6.7. it signifies to be delivered a paena, as one that is acquitted at Law. So the Temple was justified, when freed from the Infamy which it was laid under by reason of the Image of Jupiter Olympius set up there by Antiochus, Dan. 8.14. See also Job 9. v. 23.20. Psal. 143.2. Isa. 53.11. Luke 8.14. Acts 13.39. 1 Cor. 4.4.6.11. Titus 3.7. Also Dan. 12.3. when Men are said to justifie it may be understood in this sense of men as Instrumental. Also that in Rev. 22.11. foreign, may be thus understood, Let him that is justified continue to apply the Righteousness of Christ to himself by Faith, in order to his being more and more Actually justified from his new sins, &c.
VIII.
The fore-said Definition containeth the Causa Proegoumena of Justification, or that whereby God was inwardly (or from within) moved, and excited to justifie Believers in such a way and manner as hath been expressed, viz. the Free Grace, Mercy, and good will of God towards them. Therefore I have called it a gracious Act of God, or an Act of God's free-Grace. But by the way observe, that the Justifying of a Sinner it's being an Act of Free-Grace do's not hinder but it may be an Act of Justice too, as it is, all things considered, particularly considering the Satisfaction given by Christ. If we respect the Notation or Original of the word justifie, it should signifie to make just, as Sanctifie to make Holy. But if we regard the common use of it, it no more so imports than as Sanctifie used of God imports to make holy or magnifie in common use of speech to make great. And it is the ordinary use of words not their Original without it, that must carry it, and determine what they do import, and how they are to be understood. Excellent Mr. Gataker in his Treatise of Justification, p. 8. saith, of Dan. 12.3. Rev. 22.11. These I conceive are the only two places in Scripture where the term of justifying or those answering it are thus used, viz. To make a man inherently, or habitually just by a good quality infused, or wrought into him. And yet even those two places may admit of the same Construction of the word Justifie, as hath been given of all the rest, vid. Thes. 7.
That the Free Grace of God was that which from within did move him to justifie a sinner is clearly held forth, Rom. 3.24. Being justified freely by his Grace. And Eph. 2.8. For by Grace are ye saved through Faith. And Titus 3.7.
IX.
Justification is rightly called an Act of God's Free Grace, and Mercy (or a gracious Act of God) (though there be full Satisfaction in the case) upon several accounts. As namely, 1. Because God accepteth of the obedience of one for another, of Christ for us, which he might have chosen whether he would have done, for he might have insisted upon Satisfaction from the Person offending. God might have said, that The very Soul which hath sinned it shall dye. Doubtless the Superiors of Zaleucus (had he had any) might have chosen whether they would have accepted of one of his Eyes, instead of one of his Sons, who had forfeited both. 2. God in strictness of Justice might have required the idem, the self-same satisfaction which the Law required, or penalty which the Law threatned, viz. the eternal destruction of Sinners: but he has been pleased to accept of the tantundem, or tantamount, from Christ, which is as if a Man were bound to pay me 1000 l. in Lawful money of England, and I should accept of a Jewel, one, or more, to that value, instead thereof, which every body knows I was not bound to do, or might refuse. But 3. It was yet a far greater Act of Grace than either of the former, for God to provide, and procure a Surety, and a Satisfaction, at his own Cost, and Charges (as Zaleucus redeemed one of his Son's forfeited Eyes with one of his own.) For God not only to find out a ransom, and Christ to give himself to be that, and the Holy Ghost, who was Essentially one with the Father and Son, to consent thereunto (for this was done by joynt consent of all the three Persons, who said in effect, Let us redeem Man, as let us make Man) was an Act of infinite Grace, and Mercy. 4. For God to pitch upon Man as an object of justifying Love, and to Elect him thereunto from Eternity, whilst the fallen Angels were passed by, was an Act of meer Free Grace.
X.
The Final causes of our Justification, or of God's justifying us, were as follow, viz. the satisfying of the Love, and Grace of God in saving of Believers, for it is a Satisfaction to Love to do good to those that are beloved of us. So 'tis said of Christ, that he shall see of the travel of his Soul and shall be satisfied, and of God, that Mercy pleaseth him, and therein doth he delight. I say, the giving content and satisfaction to Divine Love, in, and by the Salvation of Sinners; as also to magnifie, and glorifie the Riches of God's Grace, and Mercy, thereby, are the two great ends, or Final Causes of Justification, or of God's justifying us (which may after a sort be reduced to the Proegumenal cause, as being causes inwardly moving God thereunto.)
XI.
The Final Causes of Justification, Passively taken, or of our being justified, are (besides those fore-mentioned) that we should be to the praise of the glory of God's grace, in justifying us, by glorifying him by a holy conversation, that being delivered out of the hands of our Enemies, we should serve God in Righteousness and Holyness all our dayes, Luke 1.74, 75. Who gave himself for us that he might redeem us from all Iniquity, and might purifie to himself a peculiar People zealous of good works, Titus 2.14. This last is the only cause of Justification that hath not been exprest in the definition thereof.
XII.
The definition of Justification which we have given, containeth also the Material Cause thereof, viz. the Righteousness, or Obedience of Christ: which may otherwise be called the meritorious cause, or the Procatarctical, or external moving cause thereof. For when a material cause is assigned of things that are immaterial, or spiritual, the word matter, or material, must needs be taken in a moral, or spiritual sense, and not in a strict sense, for matter properly so called.
So that there is no incongruity in terming the meritorious cause the material cause of our Justification, or the Procatarctical, or procuring cause thereof, or vice versa. The material cause of a thing (say Logicians) is, ex qua res est, or that out of which, or of which, or by which any thing is. Now, the Obedience of Jesus Christ, is that out of which our Righteousness before God doth spring, or result, or by, and for which, we are justified, or, which was the only thing from without (ab extra) primarily moving God to justifie us.
But according to Mr. Sh. our sincere obedience to the Gospel is the matter of our Righteousness before God, or that by which we are justified.
XIII.
Many several Persons, and things are said to justifie, in different wayes, and respects, ex gr. 1. God justifies as a Judge by his definitive Sentence, and so Christ who is the Judge of the World, will justifie all the Elect in that great day of distinction. 2. Christ justifies more ways than one, viz. 1. By his Blood, as the price of our justification, Rom. 5.9.18, 19. Acts 13.39. 2. Christ justifieth as an Advocate, 1 John 2.1, 2. alledging his own Obedience in our stead for our justification. 3. The Law is said to justifie, because it is the Rule by which the Judge proceeds in justification, John 7.51. 4. Witnesses are said to justifie, when their evidence helps to clear the party accused. In that sense Conscience is said to excuse, or justifie, 1 John 3.20, 21. 5. Whatsoever is pleaded as a sufficient ground, or motive, for which a Man may be cleared from the fault objected against him is said to justifie. So works justifie, Jam. 2.22.24. And words, Mat. 12.37. as evidences that are produced to manifest innocency, or integrity. 6. That which is a means to make a man partaker of Christs Righteousness is also said to justifie; so Faith justifies, &c. But when the question is put whereby, or by what a sinner is justified in the sight of God? it is usually intended of the formal cause of our Justification; as if it had been put in these words, How comes it to pass that Believers are righteous in Gods account, as if they had (which they have not) a perfect Righteousness formally inherent in themselves? or whence is it that Believers are by God discharg'd from Hell, and accepted Righteous to eternal life, as if they were formally Righteous by a perfect Righteousness of their own? To which the Answer is, It is by means of the Righteousness of Christ imputed to them, and by means of that imputation, made as beneficial to them, as if it were formally inherent in them. Now the Definition given doth also contain the formal cause of our Justification, viz. the imputation of Christs Righteousness, or Obedience to us. For as a man is a man by being indued with a reasonable soul; (or that is the form, or formalis ratio of a man) so a Believer is justified by vertue of having the Righteousness of Christ imputed to him, or being invested with that Righteousness. But now according to Mr. Sh. the acceptation of our sincere Obedience to the Gospel is the formal cause of our Justification, or that by vertue whereof we become Justified.
XIV.
When we call the Imputation of Christ his Righteousness, or Obedience, the Formal Cause of Justification; we do not take the word Form, or Formal cause strictly, and Physically, as they do who thus define it, viz. Forma est interna causa per quam res est id quod est. For the Righteousness of Christ is not internal, nor inherent, in justified persons; but external, foraign, and imputed; (though as to Justification it self, it is intrinsical, and so is the imputing of it) but our meaning is this, that the manner of Gods justifying a sinner, is by imputing to him the Righteousness of Jesus Christ. A man doth not become justified, or is not constituted just by the Righteousness of Christ inhering in him, or dwelling in him, as the soul doth in the body; but the Righteoussness of Christ doth Ingredi Justificationem, though not Justificatum: i. e. entereth into the definition of Justification, though not into the Person Justified.
XV.
When we say that Cod imputeth Christ's Righteousness to us, our meaning is nothing else but this; that he graciously accepts for us, and in our behalf the Righteousness of Christ, as if we had in our own persons, satisfied his Law. Bishop Davenant saith, p. 359. de Justitia Actuali, &c. Imputare alicui idem est in hac questione, atque inter ea quae sunt ipsius, & ad cum pertinent, illud connumerare, & recensere.
Also B. Davenant, p. 313. Quando formalem causam quaerimus Justitiae nostrae, id quaerimus propter quod peccator in gratiam Dei recipitur, per quod immediate Deo gratus, & ad vitam aeternam acceptus stat, cujus beneficio damnatoriam legis sententiam evadere, denique quo niti possit ac debeat ad Coelestis judicis savorem & approbationem consequenaam.
XVI.
The word Forme, or Formes, is usually applyed not only to substantial Formes, which do give esse simpliciter, but also to accidental Forms, which do give esse tale: so we say learning is the form by which a man is learned, and heat the form by which the fire is hot. So here, the form of Justification, is that by which a justified man is not only reputed, and denominated such before God, but is so made, and constituted. Now because by a passive denomination a man is said to be justified; it is not necessary that this denomination be taken from an inherent form, or should suppose an inherent form. Ex gr. when we say that a man is beloved, honored, condemned, or acquitted, all these things may be said of him in whom there is no inherent form, which may found, or be the foundation of these denominations. Vasquez saith, Potest aliquid dici justum extrinsica & aliena justitia.
N. B. But yet the name Just, is not in Scripture so usually taken from an extrinsick form, as is the name Justified; for men are called Righteous, or holy in Scripture, from an inherent Righteousness, begun in them, but justified only from the most perfect Righteousness of Christ imputed to them.
If therefore the name of a justified person, and the benefit of Justification, be not had by any form inherent in us, but by a respect had to something that is extrinsical, it is manifest that we are justified by way of Imputation, and that that extrinsick Righteousness, though it be not a Physical form within us; yet doth supply the room of such a thing, and in that sense is rightly called the formal cause of Justification. Vide Davenant, p. 346. Per formalem causam Justificationis nihil aliud intelligimus quam illud per quod stamus in conspectu Dei, a damnatione liberati, innocentes, gratificati, & ad vitam aeternam acceptati, &c.
XVII.
That the Imputed Righteousness of Christ is the Formal cause of Justification, B. Davenant sheweth by the following Arguments, p. 362.
XVIII.
The benefit of Christ's imputed Righteousness doth not consist in this, that thereby we are indowed with an inherent Righteousness which may abide the strict judgment of God; but that apprehending Christ by Faith, with respect to his Merits, we may be absolved from the condemning power of the Law, and accepted to life eternal. Ergo, For this he quotes Joh. 3.16. and 18. & Joh. 5.24. He that believeth on him that sent me shall not come into Judgment (or Condemnation, &c. Here, saith he, I query what is the Judgment which they who believe on Christ shall not come into, or are exempted from for Christ's sake? Doubtless, saith he, it is that strict Judgment of God, when a Man is examined according to the Rule of the Law, and is pronounced Righteous, or unrighteous, according as he is found exactly to answer, or not to answer thereunto, and is accordingly rewarded, or punished. Therefore the Justification, and Salvation of Believers, depends upon these, that by, and for the merits of Christ, they shall be so dealt with, as if they had a perfect Legal Righteousness in themselves, p. 362, 365.
XIX.
The disobedience of Adam is so imputed to his Posterity that with respect to that they stand guilty before God, and condemn'd to eternal punishment: Therefore the Obedience of Christ is so imputed to his Mystical Members, that with respect to that, they stand justified before God, and accepted to Eternal Life. The Consequence he proves from Rom. 5.…9. Bellarmin himself, De Amiss. Gratiae, Lib. 5.17. saith, the Disobedience wilfully committed by Adam made his Posterity guilty of Death, and hateful to God, and that that very sin of his was communicated to us by imputation. For it was imputed (saith he) to all that are born of Adam (or that sprang from Adam) because we all being in the loins of Adam did sin in him, and by him when he sinned. See B. Davenant, p. 363. 364.
XX.
God with respect to the Obedience of Christ, even to the death of the Cross, hath freed us from the punishment due to the transgressors of the Law, by imputing to us that Satisfaction of another as if it had been ours. Ergo; Bellarmin himself, De Justit Lib. 2. Cap. 10. saith, Christ is said to be our Righteousness because he satisfied his Father for us, and doth so communicate that satisfaction to us, when he justifieth us, that it may be called our satisfaction, and righteousness. It would not be absurd (saith he) if one should say that the Righteousness and merits of Christ are imputed to us for that they are given and applyed to us as if we had satisfied God our selves. B. Davenant, p. 364. How much more Orthodox is Bellarmin himself in this last passage (if not in the former also) than Mr. Sh.?
XXI.
Scripture acknowledgeth the Righteousness of Christ to be ours who believe, viz. in, 1 Cor. 1.30. 2 Cor. 5.21. & Phil. 3.9. Now, ours it cannot be otherwise than by Imputation. Now the making of that perfect Righteousness ours, wherefore is it but to supply the absence of that perfect Righteousness which ought to be in us, but is not? Therefore the Imputed Righteousness of Christ, doth in Justification supply the place of a Formal Cause. B. Davenant, p. 366.
XXII.
Again, B. Davenant useth this Argument. They who being cloathed with Christ, and his Righteousness are accepted to eternal Life, in them this imputed Righteousness (as to the benefit of Justification,) is in the Nature of a formal Cause. But all Believers are so cloathed with Christ, and his Righteousness, Gal. 6.26, 27 Eph. 1.6. Who hath made us accepted to himself in his beloved. Therefore our imperfect Righteousness cannot render us accepted with God to Eternal Life, but it behoveth us to appear before him cloathed with the Garment of our Elder Brother, as Jacob did when he sought the Blessing. Which Similitude Mr. Sh. derideth, yet Bellarmin himself saith, Sano modo similitudinem indumenti Christi accommodari posse justitiae imputatae. B. Davenant adds, that we being cloathed with the Righteousness of Christ by God's donation, and the application of Faith, it doth no less conduce to our Justification than it would do if it were formally inherent, and in that sense we may call it the formal Cause of Justification.
XXIII.
Again, the Bishop aforesaid argueth thus, He who was made a Surety for us, and took upon him the payment of our whole Debt, his Obedience is imputed to us, and being imputed availeth as much as if it were inherent in us. But so was Christ, Heb. 7.22. Now to be as advantagious, and available to us, as if it were inherent, is (saith he) supplere vicem causae formalis. Hence we are said to be compleat in Christ. Dr. Hammond, in his Catechism, p. 489. puts this Question, How was the pardon of sin purchased? His Answer is, By the satisfaction wrought by him in his sufferings taking upon him to be our Surety, and to suffer in our stead, that as many as are renewed by his Grace may be released by his sufferings, &c.
XXIV.
Another Argument of Bp. D. is this.
The Scriptures which do affirm that Faith is imputed to us for Righteousness do plainly shew that the Righteousness of Christ is imputed to Believers; for those Texts must needs be meant of Faith as it apprehendeth it's object, and applyeth Christ and his saving Righteousness to believers. For nothing is more usual than to attribute that to the cause applying which properly and immediately belongs to the thing applyed; whereas Bellarmin calleth Imputed Righteousness, Imaginatio Justitiae, cui veritas non respondet (or, with Mr. Sh. an imaginary Righteousness;) Bp. D. replyeth, When God reputes us Righteous by Faith, the Truth answering to this estimation is not the Righteousness of Christ formally inherent in us, but the Righteousness of Christ really participated, and given to us by Divine appointment: God does not think us to be inherently just, but for that imputation he esteems us freed from the damnation of Sin, and accepted to Eternal Life.
XXV.
The fore-said Excellent Bishop argueth further thus; either the Imputed Righteousness of Christ is the Formal Cause of our Justification, or it only interveneth to obtain for us some other Formal Cause of our Justification. But not the latter, saith he, Ergo the former.
He goes on to shew how our first foreign, or entrance into the favour of Go…, is by the Righteousness of Christ, apprehended by Faith, Rom 8.5. Being justified by Faith we have Peace with God through our Lord Jesus Christ. v. 2. By whom also we have access by Faith into this grace. Then that our standing, or abiding, and continuing in that favour of God, is not by own Righteousness he proveth from the following words, wherein we stand, viz. by the same Faith, and by the same Christ. Yea, further (saith he) our acceptation to Glory is not from inherent Righteousness, but from our Mediator and his Righteousness, for it followeth; And rejoyce (viz. by Faith) in hope of the glory of God: i. e. by the same Faith we expect glory, by the same Christ.
XXVI.
Another Argument which B. Davenant useth, is this; Imputed Righteousness is nothing else but the Righteousness of Christ applyed, and given to us, to produce some Spiritual effect. For when God with respect unto Christ his Righteousness vouchsafeth to deal with us as if it were our own (inherently) then he is said to impute it to us. But Righteousness so applyed and given to us, though it be not in us after the manner of a Physical form, yet hath the efficacy of a Formal Cause by Divine Ordination and Acceptation. One and the same Righteousness of Christ considered in its self, and its own worth is the Meritorious cause of our Justification, but considered as imputed, given, and applyed as their own to all Believers, suplyes the place of a Formal Cause.
XXVII.
The last Argument of the Excellent Bishop afore-said proving the Imputation of Christ his Righteousness to be the Formal Cause of our Justification, is as followeth.
If there be but one foreign or Righteousness that can avail to Justification of Life, and that be the Obedience of Christ alone, then certain it is that Justification doth belong to none but those that are partakers of that Righteousness. But this is in plain words Asserted by the Apostle, Rom. 5.18. For as by the offence of one Judgment came upon all men to condemnation: even so by the Righteousness of one the free gift came upon all men to Justification of life. foreign, per unam justitiam exactam. Therefore the Justification of life doth not redound from any quality inherent in us, but this compleat Righteousness of our Mediator, given, and imputed to us. Our inherent Righteousness hath not (saith he) foreign, that is, (according to him) a compleat, and absolute perfection of Righteousness; therefore it cannot produce in us justification of life, which is a most perfect effect of a most perfect cause: Therefore the Righteousness of Christ is to us instead of a Formal cause constituting our Justification. In Rom. 5.…8. where 'tis said, By the Righteousness of one, foreign, the true gift came upon all to the Justification of life foreign, by the word foreign is meant not Justification, the effect, called foreign; but the one only Righteousness of Christ, wh…reby we are justified. And it seems mor… proper to translate it So by one Righteousness, foreign per unam rather than per unius justitiam; For the Apostle does not say foreign (as in the next, foreign) with an article, and the Adjective put after the Substantive. Moreover, to translate it by one Right…ousness, rather than by the Righteousness of one doth better accord and answer to foreign, Rom. 5.18. As by one offence (and so it is in our Margent) moreover the word foreign there seems to signifie more than Justitia, viz. Justificamen, or Justificamentem (if we may make such words) or as the French translate it, Justice Justificante.
XXVIII.
We have put in the word, only, into the Definition of Justification, that thereby we might exclude all falsely pretended Material, and Formal causes of our Justification, by saying we are accounted Righteous, only, for the Righteousness, and Obedience of Christ, &c. to shew, that the Righteousness of Christ is the only Matter, and the Imputation thereof the only Forme of our Justification.
XXIX.
To the Arguments which have been already brought, I would a…d, If Inherent Righteousness be not the Formal cause of our Justification, either we may be justified without any Righteousness at all, or we must be justified by Imputed Righteousness, as the Formal cause of our Justification; But neither can we be justified without any real Righteousness on the one hand, nor yet by vertue of an Inherent Righteousness on the other hand: Ergo, we must be justified by Righteousness Imputed.
XXX.
Common sense will tell us, that for a man to be, or to be made Righteous, (which is all one with Justified, for so are all that are Justified) without any Righteousness of his own inherent, or imputed, is against sense, and reason, as much as to say that a man can be truly rich, and yet neither have any estate of his own, nor the use of any other mans; or be very wise, and yet neither have any head-piece of his own, nor yet the advice and counsel of any other wiser than himself. The judgment of God is according to truth. If God did not make a Believer perfectly Righteous, as to guilt, and condemnation, by vertue of Christ's Obedience imputed to him, he could not account him so, &c. Philosophers say Deus ipse non potest supplere defectum causae formalis. ex gr. God cannot make a man without a reasonable soul, or a wise man without wisdome, &c. For so to do doth implicare.
XXXI.
Inherent Righteousness cannot be the formael cause of our Justification: Therefore Imputed must, sith we cannot be justified without a Righteousness, and there are but these two sorts: For all Righteousness is either Inherent, or Imputed.
XXXII.
To prove that we cannot be justified by Inherent Righteousness, or that, that cannot be the Formal cause of our Justification Bp. D. brings seven following Arguments contained in several Paragraphs, or Sections, one in each &c. p. 346.
XXXIII.
If we are justified by Inherent Righteousness, as the Formal cause, than either by Habitual, or Actual, not by Habitual (according to the Papists) For many of them do say that it is not de fide, but a meer probable thing that there is any such thing as a habit, or habits of Grace ininfused into Believers. And as for Actual Righteousness, the Counsel of TRENT, denieth that any man is Justified thereby, Bellarmin de Justit. lib. 2. cap. 15. Neither can Actual Righteousness be counted Inherent, properly, because it consists not in permanent qualities, but in transient acts, which are said to flow from the soul, not to inhere in it, for they abide no where.