Justification Justified, Theses · Thesis 159 – Thesis 186
CLIX.
The way of Justification more clearly expressed under the Gospel by these expressions, Believe in the Lord Jesus and you shall be saved, may be somewhat illustrated by comparing it with the Typpical expressions under the Law. Now the expressions of the Old Testament run thus: When a man sinneth he shall bring an Offering, &c. and he shall put his hand upon the head of the Burnt offering, and it shall be accepted for him, to make Atonement for him, &c. In those words God did propose something as a Righteousness for a sinner, which was to be accepted for him; yet none will say that it was the external Sacrifice it self that was to be accepted for such, nor that it was the Faith of the Offerer alone, that was so accepted: For then there needed no Sacrifice, but it behoved to be the thing Typefied by that Sacrifice, viz. the Sacrifice of Christ look'd to by the Faith of the Offerer, that was so accepted. Yet the external Sacrifices in the Old Testament, are as expressly said to be accepted for a sinners Justification, or an Atonement for him, as Faith is said to be counted for Righteousness in the New. And as it cannot be said that by vertue of Christ's Satisfaction, and the Covenant with him, it was procured that such Performances, and Sacrifices, should be accepted of themselves as the person's immediate Evangelical Righteousness: (though their Ceremonial Law was their Gospel) So it cannot be said that there is any such bargain concerning Faith in the New Testament, but that Christ apprehended by Faith is the Righteousness both in the Old, and New Testament, which is the thing that we intend, &c.
CLVI.
A right understanding of the matter of our Justification, or of what is the matter of our Righteousness before God, will help us to understand both the Formal, and Instrumental cause therereof. The Matter, or Material Cause of our Justification, is that which answereth to this Question, What is the very thing which causeth a man to stand righteous before God, and to be accepted to Life everlasting? We hold that the Satisfaction made by Christ in his Death, and Obedience to the Law, is imputed to us, and becomes our Righteousness. Perkins, p. 58. If then Christ's Satisfaction or Obedience, be the matter of our Righteousness before God, it will thence follow, that the Formal Cause of our Justification must needs be the Imputation of that Righteousness: for by means thereof it is that we are justifi'd from guilt, and accepted to life as effectually as if we were formaly just, by a perfect Righteousness inherent in us: that imputation with reference to the fruits, and effects thereof, is as it were a formal inherent Righteousness: i. e. as beneficial to us as if it were such. Hence also may the Instrumental cause of Justification be gathered, and found out; viz. Faith. Because that is the true Instrument of Justification, by means of which, or by, and upon which, the Righteousness of Christ becomes imputed to us, and that is Faith alone. Faith is all in all for matter of receiving the Righteousness of Christ; for that Grace which receiveth Christ, is that Grace which we call Faith: And when the Righteousness of Christ is once received, the sinner is Justified, there is no more go's to the justifying of him. As there go'es no more to the sealing, or stamping of Wax, than its receiving the Impression of the Seal that is put upon it, when that is done it is Sealed.
CLXI.
Nothing can justifie us Instrumentally, but what can instrumentally procure the acquitting of us from our sins, or the application of such a Righteousness to us as whereby we may be acquitted from all our sins. Works, as Works, cannot do that, but Faith can: Therefore not Works, but Faith are the Instrument of our Justification. This is the great Argument which St. Paul insists upon in his three first Chapters to the Romans to make way for the Conclusion which he draws up, Rom. 3.20. viz. that we are justified by Faith, and not by the Deeds of the Law; viz. because all are sinners, both Jews, and Gentiles, and it is not their after-obedience to the Law of God that can satisfie for their former sin, and disobedience: neither can any thing justifie us that cannot acquit us from our by-past sins, or satisfie for them, only Christ's Obedience, and not ours, can do that, and that Obedience of our Saviour is apprehended by Faith alone; I say the Righteousness of Christ is received only by Faith, and not by Works: because Works, or Gospel obedience, are not the Condition of our Justification, as not preceding, but following it: neither is it by them, but by Faith, that Christ and his Righteousness are received; forasmuch as whatsoever it is that receives, or accepteth of Christ his Righteousness, as offered in the Gospel, that is called Faith, and intended by the word Faith, &c.
CLXII.
If men mistake themselves in the great point of Justification, they may not, yea cannot justly extenuate their fault by charging St. Paul's Discourses, and Arguments about it, with great obscurity, and that the strength, and force of them, is at lestwise very much concealed, and latent: Witness what that great man, Mr. Gattaker saith, (quoting also a greater man than himself, viz. Jo. Piçus, Count. of Mirandula.) His words are these: Nor do I conceive this (Epistle to the Romans) to have gained precedency (he means as being placed first) so much in regard of the preheminence of the place to which it was written, being at that time the head City of the Roman Empire, but principally rather in regard of the eminency, and excellency, yea deep profoundity of the Mysteries of the Gospel, more fully, and largly therein delivered, th…n in any other of them, I may boldly say, what if I should say in all the rest of them were they all put together? Add we may hereunto, that the points herein discoursed, and debated, are pursued, and prosecuted with that nervosity of Argument, and vivacity of Spirit, and the limbs and joints of the whole discourse so aptly knit together, and artificially riveted into one another, that that Noble Italian Earl, so much renowned for his variety of Learning, sharpness of Insight, and soundness of Judgment, that he was deemed the Miracle of the Age he lived in, is reported to have said; That all the Humane Writings of Learned Men, and great Scholars, that ever he had seen, or read, seemed to him in comparison of this one our Apostle's Master piece (as he esteem'd it) Tanquam scopae dissolutae (as it is in the Proverb) but as Besomes without hands. Gattaker 2.
CLXIII.
If what has been said and proved touching the great Doctrine of Justification as I have stated it be true, there are many Errors in Mr. Sherlock's Book, relating to that excellent Doctrine: and if such be the true causes of Justification as I have assigned, the causes assigned by Mr. Sherlock are not the true. I presume he did not foresee the many ill Consequences which would follow upon his denying Imputed-Righteousness, and myriads of absurdities, that would insue thereupon; but the Error it self is nevertheless chargeable, as followeth.
CLXIV.
Whereas I have asserted, and prov'd, that God is the Principal efficient of Justification, or that it is God who justifieth; Mr. Sh. Tenet (I do not say he himself thinketh so) saith, that He who is justified, justifieth himself. He justifieth us, whose Righteousness justifieth us: but according to Mr. Sh. our own Righteousness, or sincere Obedience to the Gospel justifieth us, Ergo, we justifie our selves. Wherefore is God said to justifie sinners, but because he provides and imputes a Righteousness whereby they are justified? If then the Righteousness whereby we are justified be of our own providing, and procuring, as it is, if obedience to the Gospel be that Righteousness, then do we justifie our selves. As Adam in case he had stood might and would have been said to have preserv'd himself in a happy condition, though God gave him at the first the grace and power whereby to do it. So though that power whereby we are enabled to obey the Gospel do come from God, yet may we be said (as well as he in the other place) by the improvement thereof to justifie our selves, or to do that whereby we are justified.
CLXV.
Yea, in case we were justified by our obedience to the Gospel, in opposition to any imputed Righteousness, then do we not only justifie our selves, but justifie our selves upon higher terms, and in a more noble way than others say that God himself doth justifie sinners; viz. by way of Inherency, or of Inherent Righteousness, which is more honorable to us, and denominates us (strictly speaking) more just, than that Righteousness for which we must be beholden to another.
CLXVI.
Mr. Sherlock's Tenet, or his denying of Imputed Righteousness, overthroweth, in the next place, the Proegoumenal, or inward moving cause of Justification, viz. the free Love, Mercy, Grace, and good will of God, which we say did from within stir him up thereunto. But if Believers have a Righteousness Inherent in themselves that is able to justifie them, and God too in accepting it as such, (as Mr. Sh. saith, we are justified by our sincere obedience to the Gospel) then not meer free Grace, foreign, and good will, but the Justice, and Righteousness of God's nature, who did foresee that we would in due time obey the Gospel, did move him from Eternity to decree, and in time to effect our Justification: For look what did move God to accomplish our Justification in time, did move him to decree it from Eternity.
CLXVII.
Moreover, Mr. Sh. Tenet overthroweth the true Procatarctick or external moving cause of our Justification, or denieth it so to be. Now that cause say we is Christ; but Mr. Sh. or rather his Tenet, saith, that foreseen good Works, or Obedience to the Gospel was that cause. For look by what we are Justified principally, by that it is that God was externally (or from without) moved to justifie us. But according to Mr. Sh. we are Justified by our own Inherent Holiness principally; viz. as by the matter, and form of our Righteousness before God: Ergr. The contrary to this see in a former Thesis.
CLXVIII.
Again, Mr. Sherlock's Tenet overthroweth, and denieth that Instrumental Cause of Justification, which we have assigned, and proved, viz. Faith, and Faith alone. For if we are Justified by a Righteousness of our own, we need not Faith to lay hold upon that Righteousness: surely we are not justified by believing in our selves, or in our own Righteousness. If we are Justified by Gospel Obedience principally, there needs no Faith to Justifie us Instrumentally: But if we say by Gospel Obedience only Instrumentally, then he advanceth every Grace, and all sorts of good Works to as great an interest in the Justifying of a Sinner, as Faith it self hath, which hath been disproved.
CLXIX.
Mr. Sherlock's Tenet assigneth that for the matter or material cause of our Justification, which I have clearly proved is not, viz. our own Righteousness, or Obedience to the Gospel. If a Righteousness that is Imputed be not the matter of our Righteousness before God, as he saith it is not, then our Inherent Righteousness must: for we must be justified by some Righteousness or other; and every Righteousness must consist of something, and that whereof it consists is called the matter, or material cause of it: i. e. Gospel obedience is the very thing which causeth a man to stand righteous before God, and to be accepted to life everlasting. Now that it is not so (besides what hath been said already to the contrary) I prove thus; viz. To justifie a sinner, is to declare him guiltless, and faultless, as being really so, for that by his Surety he hath satisfied for all his Trespasses. But God cannot declare a sinner guiltless, and faultless, and one who has satisfied the Law, by, and upon the account of his own Inherent, and Imperfect Obedience: For then should the Judgment of God not be according to Truth. Again, Whereas Justification doth involve Remission of sins as a necessary effect from that cause (for to remit sin is not to punish it eternally, and God cannot punish their sins, whom he hath declared to have satisfied his Justice by Christ, so as to exempt them from eternal punishment) only that Righteousness can be said to justifie us, which is sufficient to procure the Remission of our sins, or we can be justified only by that Righteousness, by, or by means whereof our s…ns are pardoned: but our sins are not pardoned by, or for our Inherent, but Christ's Imputed Righteousness. Ergo. I might add one Argument more. We ar… justified by the Righteousness of but one, Rom. 5. But inherent Righteousness, or Gospel-Obedience is the Righteousness of many, yea, of every one who believeth; I mean their own Righteousness: Subjective Ergo, we are not justified thereby.
CLXX.
Mr. Sherlock's Opinion destroyeth the Formal Cause of Justification, which if the Righteousness, or Satisfaction of Christ, be the material cause of Justification (as hath been proved) can be nothing else but the Imputation of that Righteousness. For as a man is formally wise by the wisdom that is inherent in him, so are all Believers as graciously treated by God in reference unto being accepted to eternal Life, upon account of the Righteousness of Christ imputed to them, as if they were formally, and inherently Righteous. To speak strictly, no man hath any Formal Righteousness in this Life, that is perfect, for what is formal is inherent, but the Righteousness of Christ is as beneficial to Believers to save them from Hell, and bring them to Heaven, as if it were formally in them, and therefore it is called the Formal Cause of their Justification, as supplying the room of such a cause. If by the Righteousness of Christ alone, I am justified, and if the Righteousness of Christ is, and can be made, as it were, formally mine (or as good for my purpose) by the Imputing of it, then the Imputation of Christ's Righteousness is the Formal cause of my Justification; which Mr. Sh. denies, and needs he must, sith he denies that there is any such thing as Imputation of Righteousness, &c. But that there is hath been proved at large.
CLXXI.
Yea, one of the chief Final Causes of God's Justifying a Sinner, will fall to the ground if we are Justified (as Mr. Sh. saith we are) by our own inherent Righteousness, or Gospel-Obedience; namely, the glorifying of the Riches, and Freeness of the Grace of God in the Justification and Salvation of Sinners.
Because to be justified by Works, and by Grace are inconsistent according to that Text, Rom. 11.6. If by Grace, then 'tis no more of works; otherwise Grace is no more Grace. But if it be of works, then it is no more works; otherwise work is no more work.
CLXXII.
That Opinion which overthroweth all, and every the causes of Justification commonly assigned by the whole stream of Orthodox Divines (as Mr. Sherlock's Opinion denying Imputed Righteousness hath been proved to do) must needs have a very suspicious and dangerous aspect, and look like a thing to be hated, Cane & Angue pejus. (as they say.)
CLXXIII.
If by what has been said to weaken Mr. Sherlock's Opinion against Imputed Righteousness, and to strengthen our own for it, it appeareth (as I hope it plainly doth) that there is such a thing as Imputed Righteousness (that hated name, that great Eye-sore of some Men) then two Corollaries will follow thereupon, viz.
CLXXIV.
I say, it will follow in the first place, that Justification and Sanctification are two distinct things; or that Sinners are not justified by a Righteousness infused, or implanted.
CLXXV.
Secondly, That it is Time and Labour misspent to go about to invalidate, and enervate all those places of Scripture which are commonly brought to prove the Doctrine of Imputed Righteousness, as Mr. Sh. hath done. For if there be such a thing, surely the places which he would otherwise interpret, are as fair for it as any.
CLXXVI.
Yet it doth not follow, that because good works, Holiness, or Gospel-Obedience, are neither the Efficient, Instrumental, Material, or Formal Cause of our Justification, that therefore they are not more, or less concerned with, and about the compleat Formal and Actual justifying of a sinner, or application of his justification to him, o… it with them. Certainly other Graces, and Holy Habits besides Faith are concerned as causae sine quibus non of Justification. For no man can be justified that do's not love God, and fear God, and Obey God, &c. because the Justifying Faith is alwayes accompanied with these things (as Life in the Body is with Breath, and inward motion of the heart and blood, &c. though Faith be the only Grace which receiveth that Righteousness of Christ by which we are justified.) Moreover, in order unto being formally and Actually pardoned, those great sins which we omit after Conversion, it is necessary for us to Repent, and to forgive others, their Trespasses against us, to make satisfaction to men for injuries done to them, &c. These are Conditions upon which Actual, Formal, compleat Pardon are suspended; yea, and to which it is promised. Moreover, whatsoever may be pleaded as a sufficient ground and motive, upon which a man may be cleared from his sins, may be said to justifie him (so works justifie, Jam. 2.22. and words, Mat. 12.37.) as evidences that are produced to manifest Innocency, Gattak. 80. Ministers in a remote sense may be said to justifie, Dan. 12.3. viz. As instruments to bring others to Faith, and so to Justification.
But when we say that we are not justified by good works, or Gospel-Obedience, we mean, as if they were so, and in such sense our Righteousness under the Covenant of Grace, as perfect personal Obedience should have been under the Covenant of Works, and as if upon their account, and for their sakes, it were that we are delivered from Hell, and accepted to Eternal Life, which I say is only for Christ's sake, and upon his account, who hath purchased Eternal life for us, which as to us is a meer gift.
CLXXVII.
Admit of the Doctrine of Justification by Works as much as by Faith, or as being the same thing with Faith, and the Doctrine of Justification by Merit cannot be excluded, but will first steal in insensibly, and afterwards come to be owned. For if we are not justified by Grace then by Merit; and if by Works, then not by Grace, Ergo. If by works, then by merit, or of Debt, which is all one, Rom. 4. To him that worketh is the reward of Debt; and Rom. 11.8. If it be of Works, 'tis no more of Grace.
CLXXVIII.
They do very ill Service to the Church of God in England, who at such a time when the Papists are conceived to be wrestling a fall with us for all (and therefore should have less granted them than before, and no more than is just, and fit) do give to them more than ever was given them by Protestants, viz. the Doctrine of Justification by Works, and in effect by Merits, &c.
CXXIX.
The Persons with whom Mr. Sh. Symbolilizeth in denying Imputed Righteousness, and pleading for Justification by our sincere, though imperfect, Obedience to the Gospel, are two bad sorts of Men, as most are, viz. Socinians, and Papists.
CLXXX.
It were easie to reckon up several other things wherein Mr. Sh. Socinianizeth, or consenteth with the Socinians as such, Ex. gr. 1. In Deo non esse Essentialem Justitiam punientem necessario peccata. Peltius, p. 12. 2. Nos non peccasse in Adamo. Pel. p. 45. 3. Homines non ita corruptos aut impotentes esse ad bonum vi lapsus Adae. Pelt. 48. 4. Posse aliquos ita a peccatis actualibus abstinere ut opera legis perfecte praestent Pelt. p. 77. 5. Patres V. Testam. non esse justificatos & servatos per eandem viam qua nos nimirum per fidem in Christum, aut per Christum, &c. P. p. 114. 6. Deus potuit satisfieri alio modo quam per Christi Obedientiam. Pelt. p. 141. I say, it were easie to reckon up several things of great moment, as to which Mr. Sh. consenteth with Socinians, but that which is to our present purpose is that he Symbolizeth with that dangerous sort of men in several points relating to Justification. Ex. gr. 1. They hold that Christ his Righteousness is not ours, or is not imputed to us for our Righteousness before God: P. 148. 2. That foreign credere, or Faith it's self (as a Grace or Work) is imputed to us for Righteousness. P. p. 151. 3. That Obedience to the Commands is our Justification, or that we are Justified by works. P. p. 156.
N. B. I do not say that Mr. Sh. hath vented the Second, Third, and Fourth Socinian errors above mentioned, (in Latine) in words at length, but the passages of a Sermon of his, quoted in my Prodromus bring him under vehement suspition of all those three.
CLXXXI.
Mr. Sh. by denying the Imputation of Christ his Righteousness, doth (though it may be he sees it not) in effect deny the Satisfaction of Christ, and in so doing strike hands with the dangerous Socinians, in one of their most dangerous, and Characteristical Tenets, and cast in his Lot amongst them. For how can any man be the better for the payment, or Satisfaction which is made by another, unless it be reckoned to him, or put to his account, or done, and accepted on his behalf? Which is all one with being Imputed.
CLXXXII.
The Second sort of men with whom Mr. Sh. Symbolizeth in his Notions about Justification, are our good Friends the Papists, with whom Protestants formerly had wont to have the greatest and most frequent contests, and no greater about any point than the Doctrine of Justification.
CLXXXIII.
Whereas the Papists say, that Justification is not by Imputation, but by Infusion of Righteousness, Mr. Sh. saith both.
CLXXXIV.
That we are not Justified by imputed Righteousness; yea, that there is no such thing, Mr. Sh. hath said over, and over again as plainly as words can express it. Witness p. 234. where he saith, that Christ Righteousness was not an imaginary, imputed Righteousness, intimating that Imputed Righteousness is meerly Imaginary; and in p. 242. Mr. Sh. saith, that Imputed Righteousness doth plainly contradict the Doctrine of our Saviour, and if the Apostles had taught any such thing as that, it would very much have weakned their Credit with me, for this had been to Preach another Gospel than our Saviour did. And in p. 273. he saith, The Truth is the Righteousness of the Law, and of works in the New Testament signifies only an external Righteousness, which cannot please God; and that internal Holiness, which they call the Righteousness of the Law, is that very Righteousness of Faith which the Gospel commands, and which God approves, and rewards, and this Imputed Righteousness is no where to be found, as I know of, but in their own fancies. Sh: p. 273. Moreover, he laboureth to enervate, by giving a different sense thereof, all those texts both in the Old, and New Testament, which are commonly brought to prove Imputed righteousness, ex gr. Jer. 23.6. Isa. 45.24. Phil. 5.8, 9. Rom. 10.4. p. 271. 1 Cor. 1.20. p. 272. and in p. 276. he saith, Thus you see that there is no foundation in Scripture for all this talk of a Personal Righteousness of Christ inherent in him, and imputed to us.
CLXXXV.
Whereas Mr. Sh. laieth great stress upon this Argument, viz. that, In all the Histories of the Gospel which give us an account of our Saviour's Sermons, and Parables, whereby he instructed the People in all necessary Truths, he makes no mention at all of the Imputation of his Righteousness to them, but exacts from them a Righteousness of their own if they would find mercy with God. Sh. p. 239. &c. I say, whereas he laieth so much stress upon that Argument, that he intimateth, that if the Apostles, or if an Angel from Heaven had preached, and published Justification by Imputed Righteousness, he would scarce have believed it. p. 242. (an untoward expression, sith there is nothing in it contrary to any part of our Saviour's Doctrine.) forasmuch as he meets not with it in any of Christ's Sermons.
CLXXXVI.
The strength of that Argument, viz. that because the expression of Imputed Righteousness, or Imputation of Christ his Righteousness do's not occur, in so many words, in all, or any of our Saviour's Sermons, or Parables, that there is no truth or reality in it, or that there is no such thing: I say the strength thereof is but weakness, (though it seem to be the first-born of Mr. Sherlock's strength, as to this matter.)