Justification Justified, Theses · Thesis 34 – Thesis 40
XXXIV.
If we are formally justified by Inherent Righteousness, then it must be by that Inherent perfect Righteousness which is accompanied with Actual Righteousness that is perfect also: but there is no such Inherent Righteousness in this life; and if there were, and he that had it should not perfectly live, and act according to it, he would be so far from being justifi'd thereby, that it would aggravate his Condemnation. That our Justification must be by a perfect Righteousness, and no otherwise is evident, because the Scripture saith, cursed is he that cyntinueth not in all to do them, Gal 3.10. Also for that the Apostle having said, By the works of the Law is no flesh justified in Gods sight, which he confirms in the remainder of that, and in the next whole Chapter, viz. Rom. 4. also in Gal. 3. The Arguments which he brings to prove it are such as these, viz. Because we have all sinned, and come short of the glory of God Because we are justified foreign, which implies a deficiency of Merit. Also because they are said to be Blessed whose sins are covered, which implies, that the works of Justified Persons are mixt with sin, and therefore cannot justifie them Also, If Justification were by works, Christ had died in vain, and Faith were vain we were yet under the Curse, &c. All which passages do shew that an imperfect Righteousness cannot justifie us, (for else they are not conclusive) and a perfect inherent Righteousness we neither have, nor can have in this Life.
Whereas the Papists say, that the works by St. Paul excluded from Justification, are only the works of the Ʋnregenerate: that is manifestly false; for in the places quoted, he excludeth from Justification the Works of Abraham when Circumcised, Regenerate, and a true Believer, Rom. 4. Gal. 3. So David acknowledgeth that the works of the Regenerate could not stand before the strict Judgment of God, Psal. 143.2. see Gal. 2.15, 16.
XXXVI.
The Formal Cause of Justification ought to have such efficacy, as after sin committed, to compensate, or satisfie for the injury done to the Divine Majesty: But by a Created quality (such as Inherent Righteousness is) God cannot be satisfied for the injury done to him. The offence given, and injury done to God by every wilful (or mortal) sin is infinite, as T. Aquinas part 3. qu. art. 2. saith, Peccatum contra Deum Commissum quandem infinitatam habet, infinitate Divinae Majestatis. That it is so is apparent by Gods threatning infinite punishment for every such sin, and by the common confession of the Schoolmen, &c.
Now 'tis impossible that by a quality of but a finite Virtue and Dignity, an offence of infinite Indignity should be blotted out, or compensated and satisfied for. Bp. D. p. 350.
XXXVI.
If Inherent Righteousness be the Formal cause of Justification; then it expelleth the contrary Forme, viz. Inherent Sin, at its first coming, and at the first informing of its subject. This Proposition is not only granted by the Papists, (Vasquez and others) but laid as a great Foundation. But Inherent Righteousness cannot do that. Witness Isa. 64.6. We are all as an unclean thing, and our Righteousness as filthy raggs, &c. Job 9.30, 31. Dan. 9.7. Ezek. 9.15. All these were indowed with with Inherent Grace, yet they all own themselves to be spotted with sin.
XXXVII.
He that is formally justified by Inherent Righteousness, from the time he he hath attained that quality is acceptable to God, and worthy of eternal life by vertue of that quality, without the supervening Grace of God, and Imputation of the Merits of Christ. For according to the Papists, the Formal cause of Justification, from the nature of the thing, doth absolutely make us acceptable to God, and worthy of Heaven. But certain it is, that we do stand accepted with God, and to eternal happiness, not by the efficacy, dignity, and vertue of this infused quality, but by the Merit of the Mediator. For if it be enquired, how we come to be received as the Children of God, the Scripture answereth, by, and for Christ: not by, and for the Sanctity that is bestowed upon us. Gal. 4.4. God sent his Son that he might Redeem those that are under the Law, that we might receive the Adoption of Sons. And because ye are Sons he hath sent the spirit of his Son into your hearts. He do's not say Ye are received for Sons, because the Spirit hath imprest Inherent Holiness upon you; but e contra. So that Inherent Holiness is not the cause of Sonship, but the Consequent. Again, If it be enquired why we are accepted with God to eternal life; the Scripture answereth, not by our Inherent Righteousness, but by the favour of God in Christ our Mediator Rom. 5.9. Being justified by his bloud, we shall be delivered from wrath by him. Also, Rom. 6.32. The Gift of God is Eternal Life by Jesus Christ our Lord, (not by Inherent Righteousness, but by Christ, Bp. D. p. 352, 353.)
XXXVIII.
Christ resigneth to no Creature the proper Works of a Mediator: Therefore he doth not confer upon Inherent Righteousness, that that should take away our sins, should reconcile us to God, should render us accepted to eternal life, and consequently he hath not made that to be the Formal cause of our Justification.
XXXIX.
The Formal cause of Justification ought to be such, as to which a Believer may safely, and boldly commit himself in trouble of Conscience, and in the Agony of Death. But none of the Papists have dared to trust to their own Righteousness, when under serious Temptations, when Conscience was struck with a true sense of sin, and of the Wrath of God, and snatcht, as it were, before the Tribunal of God. See B. Downam p. 202, 203. By which it appeareth that the Papists themselves, when under the expectations of death, or trouble of Conscience, are more Orthodox, than Mr. Sh. now is, in the point of Justification.
XL.
He is not justified by his own Inherent Righteousness who stands justified by that that he receiveth from God daily the pardon of his unrighteousness. But we do all sin daily, and daily ask the forgiveness of sin: Therefore we acknowledge that we do not stand justified, or worthy of Heaven, by a quality of Righteousness Inherent in us; but that by the Remission of sins, and favor of God, life eternal is given to us, who are most unworthy, for Christs sake.