Justification Justified, Theses · Thesis 115 – Thesis 116
CXV.
When the Apostle excludeth Works from Justifying us, so as Faith doth, or being the Instrument, or Condition of our Justification, he would no where be understood thereby to intend such works as are perfect and faultless. For 1. He should then exclude those works which are no where to be found, and therefore need not to be excluded: which seems to have been as needless, as a Question which some are said to have put, who disputed upon this problem, whether it were lawful for us to work Miracles? or whether they might lawfully work Miracles? who might have forborn to have queri'd about the lawfulness of using such a power, till they had first had such a power to use. And 2. If it be said that such works are to be found in the conceit and imagination of some men, I answer, it do's not appear that St. Paul was contending with that sort of men, or doth in all his Epistle to the Romans take notice of men of that opinion in his time. 3. Whereas there were in his time, many pretenders to Justification by Works, it seemeth most probable, that they were such who doubted not but God would take their good works as he found them, and for them graciously accept, and justifie them, as being the best works they were able to do, though they knew they were attended with some sailings, and imperfections. Tho some have found it too easie to them to think that God will justifie them for their sincere, though imperfect obedience; yet it seems a very hard matter for any considerate man (or person worth confuting) to think that nothing of weakness, and imperfection doth cleave to his good works. St. Paul saith of the Gentiles, Rom. 1. that their Consciences did accuse them (for some things) as well as excuse them in others. 5. When the Apostle saith what the Law cannot do in that it is weak through the flesh, &c. though he glanceth at the imperfection of our works, yet he seems to bring it in as a thing that was known, or needed not to be proved, that our flesh was weak, that is, we in this corrupt state could not do works that are perfectly good, and to give that which he took pro concesso, as the reason why the Law could not justifie us, viz. because we cannot keep it perfectly, and it can justifie none but them that can. 6. The Apostle in that text seems to take two things for granted, or such as would easily be owned, viz. 1. That the Law (or Covenant of works) could not justifie one that could not keep it perfectly. 2. That man in his fleshly, or fallen state, or since his fall, could not do that. And by those two confessed Mediums, or Propositions, he proves this conclusion, viz. That the Law could not justifie fallen man. 7. But neither from this text, or any other, doth it appear that St. Paul was troubled with a sort of men who dream'd of their own works, being every way perfect, and did make it his business to oppose them, but only such who dream'd of being saved by their own good works, which they thought God would mercifully accept, and justifie them for, though they might need grains, or more than grains of allowance.
CXVIII.
Neither are we justified by Faith it self, singly, and solely considured, or by the act of believing (or foreign credere) as it is a good work, grace, or quality, but meerly as it is that Instrument, whereby we receive Christs Righteousness, by which we are justified, or whereby we are united to Christ, and so become partakers of all his benefits. This is evident, 1. Because the Apostle opposeth Working, and Believing, each to other, or rather, Believing to Working, in the matter of Justification, Rom. 4.5. But to him that workeih not, but believeth on him that justifieth the ungodly, his Faith is counted for Righteousness. In this case we may say, Fides quae opus est justificat, non qua opus est. That Faith which is a good work justifieth, but not as it is a good work, (as they say, quae viva, not qua viva.) It is by Christ and his Righteousness alone, as ours Imputatively, that we are justified, as by the matter, and form of our Righteousness, and therefore Faith is but the Instrument of Application, as laying on is to a Plaister. 'Tis the Plaister that cureth, the laying on is but the applying of it, or the bringing of the sore and the remedy together. If the Question be put, Who shall be Justified? I answer, Believers. But if it be put thus, Why is a Beliver Justified? or whence results the Justification of a Believer? or by what is he justified? I answer, By the Righteousness of Christ applyed to him by Faith, Act. 13. By him (speaking of Christ) all that believe are justified. And Isa. 53.11. By the knowledg of him shall my righteous Servant (that is Christ) justifie many. It is Christ that shall justifie (and by the Faith or knowledg of himself as only the instrumental cause) because of the words following, for he shall bear their Iniquities. It is by bearing their iniquities, i. e. by suffering, and satisfying for their iniquities, (for so Christ is said to have borne our sins in his body upon the the Cross when he died for them) that Christ shall justifie them who have knowledg of him, or who believe in him. So then it is not their Believing, accepted in the place of a perfect Righteousness, for, and by which Christ Justifieth them, but by bearing their iniquities, by his own obedience to the death of the Cross, on their behalf. It is not a poor mans acceptance of a great rich Match that doth enrich him, I say, the act of accepting, is not the the thing that doth it, or is the matter of his Estate, but the rich Match which is offered to him, and accepted by him.
There are Miracles in Scripture ascribed to Faith, to which Faith could no otherwise concur, than as an Instrument engaging the power of God to work such Miracles, or as a Condition to which the working of Miracles was promised, Mat. 16.17. These signs shall follow tham that believe in my name, they shall cast out Devils speak with new tongues. v. 18. They shall take up Serpents, and if they drink any deadly thing it shall not hurt then. They shall lay hands on the sick, and they shall recover. We read Heb. 11.33. of those who through Faith stopped the mouths of Lions, quenched th… violence of Fire. v. 35. Received their Dead raised to life again, &. Faith it self could not do these things, unless it were omnipotent; therefore it could be but the Instrument, or Condition, by, or upon which the power of God was ingaged to do them, which may serve to illustrate what we have in hand. Look how Faith concurr'd to the curing of that Cripple spoken of, Acts 3.16. His name, through Faith in his name, hath made this man strong. In like manner doth it concur to the justifying of a sinner, viz. as a meer applying Instrument, or Condition; by means of which, and with respect to which, the Righteousness of Christ becomes imputed to us, for our Justification. It was the Name, or Power of Christ, which cured that Cripplle; so 'tis Christ, and hi… Righteousness which justifieth a sinner, but then it is through Faith, as the Instrument receiving, and applying the same.