Justification Justified, Theses · Thesis 48 – Thesis 65
XLVIII.
As for the danger of the Doctrine of Justification by the righteousness of Christ imputed to Believers in point of debauching the lives of men, they are worse scar'd than hurt, who dream of any such thing: For first, They who preach that Doctrine, do constantly teach, that whomsoever God justifieth, he sanctifies at the same time, and that that faith which is the instrument of their justification, is always such as doth purifie their hearts, produce good works, work by love, and that which doth not is a dead faith, and consequently, that no unrighteous person (because every such person is void of true saith) shall inherit the Kingdome of God. They tell the people that they shall as certainly be damned if they live and die without holyness, and good works, as if men were to be saved by a righteousness inherent in themselves. Again, They tell them, that men who by patient continuance in well doing, do seek life and glory, shall a… certainly be saved, as if their so doing were trul… meritorious; yea a valuable price, or purchase, o… salvation; or as if they might claim, and challenge heaven for so doing, though when all i… done, they must confess themselves to hav… been unprofitable servants, and that eternal lif… is the free gift of God through Jesus Christ our Lord. Who then can say more, in effect, eithe… to deter men from the commission of sin by the danger of hell fire it self, or to encourage me… to the practice of true Religion: mean time preserving the honor of the free grace of God in Jesus Christ? In this behalf the opposers of Imputed Righteousness, deal as disingeniously, and flanderously, with those of the other perswasion, as the Papists do against the Protestants, in all whose accusations of that nature, as to the generality of Orthodox Protestants, there is not one word of truth. For neither do they who contend earnestly for Justification only by Christs righteousness imputed to us, set at naught holiness, as a needless thing, and that without which men may be saved by Christ: neither can any such inference be with any colour of reason, drawn from their opinion, as touching the Righteousness of Christ being the only Material, and the Imputation of that Righteousness, the only Formal cause of Justification.
Is it not enough that they do all own inherent righteousness, or Holiness, to be causa sine qu… non of Justification, and Salvation? As he that hath a great sum of money owing him (admit a thousand pounds) cannot receive it unless he will give him that is to pay it an Acquittance, no more than if it were not due to him, though his owing of the money is the only cause why he is content to pay it, not because he to whom he should pay it, will give him a Note to shew for so much received, for had he not owed it he would have cared for no such Note, nor have payed such a sum, to have received a Million of such Notes as those, &c.
What Creditor do's not hold himself as much concerned to give an Acquittance, when demanded, in order to receiving a great sum of mony, that is due to him, because without so doing he cannot receive it, as if he had no other right to it, or it were not due to him upon any other account?
XLIX.
Before I come to treat of the Instrumental Cause of Justification, which is Faith alone, it may be necessary to assign the reason, or causes why I have placed Justification not in the Remission of sins, as some do; but in God's accounting, esteeming, and pronouncing a Believing sinner righteous to Eternal Life; I say, There are sufficient reasons to be given why Justification should be placed not in Remission of sin, but in accounting, and declaring, the justified Person righteous.
L.
To pardon an Offence is, in strictness of speaking, nothing else but to remit the punishment of it, or not to punish it; as when a Malefactor worthy of Death, or Banishment, and Sentenced thereunto, hath that Sentence reversed, or taken off, but is not intituled to any reward, or priviledge. But to justifie a sinner is not only to take off the Sentence of damnation that did lye against him (as the Scripture saith, He that believeth not is condemned already,) but by accounting and making him savingly righteous to give him right, and title to Eternal Life. Now, to reward (especially with so great a reward as Heaven, or to intitle a Man thereunto) is much more than not to punish him with Hell, and Eternal Death.
LI.
Yet I shall not lay very much stress upon that first Argument, because it may be said that the punishment due to sinners consists not only in the miseries, and torments of Hell, but also in the loss of Heaven; so that if the whole punishment be taken away, (or which is all one, the sinner fully pardoned) he is by mean… thereof restored to a right and Title to Eternal Life. As if a Father who has declared that he will not only beat his Son, for some great Offence, but also disinherit him, shall pardon him, to all intents, and purposes; his so doing must extend not only to the not beating of him, but also unto the owning, and accepting of him for his Heir, or re-instating him into his Inheritance.
LII.
Therefore in Order to proving that Justification doth not consist in remission of sins, I shall rather trust to these (and some following) Arguments. First, If wheresoever in the Scripture we find the word Justifie instead thereof we should put Pardon, where Justification, Pardoning, where Justified, Pardoned; the notion, or construction thence arising will be found sensless, and absurd, then to Justifie in the Language of Scripture (which must be adhered to, and must decide this controversie) is one thing, and to Pardon is another, Justification one thing, and Pardon of sin another. But so it is, witness these Instances, besides many more which might be alledged, Deut. 25.1. They shall pardon (instead of justifie) the guiltless, and condemn the wicked. Psal. 51.4. That thou mayst be pardoned when thou judgest, Mat. 11.19. Wisdom is pardoned of her Children, 1 Tim. 4.16. Pardoned in the Spirit.
If a Man Examine all the places in Moses and the Prophets, where the term of Justification is used, he shall find none where pardon of sin is thereby signified. Vide Gataker, p. 13.
LIII.
A Man may be Pardoned, and yet not Justified; o… Justified, amongst Men, and not Pardoned, Ergo. justification, and pardon are two distinct things. For it is an undoubted Axiom, Quae subjecto differunt inter se differunt. Those things that differ in subject, that is, the one whereof may be found in some Subject where the other is not, are distinct, and divers one from another. Now, remission may be where justification is not; and justification may be where remission is not. If a Man have wronged me, I may forgive him, as David did Shimei, and yet not justifie him in his dealings. And when a Man is falsly accused of wrong done to another, then he may be justified and yet nothing remitted, because no wrong at all done. So we are said to justifie God, Psal. 51.4.
Though in regard of a man's State, God never remits sin where he do's not justifie; yet in regard of some particular acts, he remits sin sometimes where he justifies not, Psal. 78.37, 38. Though their hearts were not upright with him, yet even of his compassion he forgave their iniquity, and destroyed them not. So far forth remitted it as not instantly to destroy them for it. And sometimes God justifies when he remits not, as he did in approving Phineas his Act, as a just and righteous Act, Psal. 106.30, 31. And as he is said to justifie the Prophet Esay, in the discharge of his Ministry, Esay 50.8. If a Man that hath wronged another do obtain his Pardon without giving him real Satisfaction, in case he be questioned for it another time, he may plead his Pardon, but not stand upon his justification. But if he has given him full Satisfaction by himself, or Surety, he may stand upon his Justification, and plead not guilty, because he can plead satisfaction made, and accepted. And this latter, not the former, is the very case betwixt God, and Man in the justifying of a sinner: Satisfaction is the main ground of the Justification of him, not made by him, but by Christ for him. To this point Bellarmin, de justif. l. 1. c. 2. Speaks as well as any Protestant, and far beyond the Socinian, vide Gataker, p. 14, 15, 16.
LIV.
Justification is the cause of Remission of sins, and Remission of sins is the proper effect of Justification; therefore those two things must needs be different, and distinct. To pardon an Offender is not to punish him, or to exempt him from all manner of punishment due to him for such an Offence (whether it be punishment of sense, or of loss) And the reason why God doth forbear to punish a sinner, is, because he looks upon him as a guiltless Person, for as much as he hath satisfied for his Offences, by his Surety Jesus Christ. Guilt is our Obligation to punishment, but when full Satisfaction is rendered, and accepted, there remains no more Obligation to punishment. And therefore it is that God doth look upon a Believer as guiltless, with reference to eternal punishments (which are by Christ satisfied for) and thereupon forbeareth for ever to inflict any such punishment upon, or denounce it against him. Whence it appeareth that Pardon of sin is the effect of Justification, and consequently, is after it, ordine naturae, though not temporis, and so cannot be the same thing.
LV.
To pardon an Offender may be an Act of meer Favour, and Mercy, and doth most properly signifie the forgiveness, which is without Satisfaction. But for God to justifie a Believing Sinner is an Act of Justice. God's Justice doth as well appear in acquitting us for Christ, as in exacting a payment for us from Christ, Isa. 53.7. Justice in Civil Courts consists as well in acquitting the Guiltless, as in condemning the Guilty, Deut. 25.1. The Justification of a sinner is transacted not by a meer Sovereign, and absolute Power alone, but in a Legal way; whence it is the Apostle saith, that the Law is not thereby infringed, but established, Rom. 3.31. For Christ in the Scripture is termed not only foreign, a Mediator, 1 Tim. 2.6. or one that by perswasion, and interest indeavours to compose the difference between them, but he is said to be also foreign a Surety, viz. as God's Surety to Man for the performance of his promises which are all in Christ, yea and Amen, 2 Cor. 1.20. So Man's Surety to God for the discharge of the debt of all those that have interest in him, and making satisfaction to God by doing, and induring whatsoever was necessary for that purpose, Esay 53.6. We all had strayed, and the Lord had caused the iniquity of us all to remain on him. It was exacted (as Junius rightly renders it) and he answered, that is, engag'd himself for the Discharge of it, as Cappel well renders the word, yea, he did really answer it, as we say of a party, or Surety that hath made payment, that he hath answered the Debt; vide Gataker, p. 27, 28.
LVI.
That God is said to pardon, or forgive those whom he justifieth, though he has received satisfaction for their Offences, is made a proper kind of speaking, and a true notion, for that he exempts them from punishment, as they do who pardon others, and not only so, but exerteth as much of Grace, and Mercy, towards the justified Person in the manner of doing it, as if he had remitted his Offences without any satisfaction given, or demanded. Hence, saith Bernard, vide Gataker, p. 23, 24. Thou art saved by nothing, but not saved with nothing, for nothing laid down by thee, but not without a price pay'd by Christ.
LVII.
The justifying of a Sinner is not meerly the accepting of him as savingly just, and Righteous, but the making of him so, Rom. 5.18. 2 Cor. 5.21. It is not (as one calls it) the remitting of the penalty of the Law, and so discharging a guilty Person, as if he were innocent, and righteous, not according to Law and Justice, but out of a Sovereign and absolute Power. A Man who before was not just cannot truly be justified unless he first be made, or constituted just, Gataker 33. The word Justifie doth not signifie in common use to make just, yet a Man that hath done wrong that he may be justified, must be first made just, not inherently just, for though he were so, yet that would not be sufficient to clear him from the guilt of his former unjust Act (as of theft, &c.) but he must be so made just, i. e. guiltless, and blameless, as that he may answer the rigor of Law and Justice, e're he can truly be justified, and this cannot be done but by a plenary satisfaction for the wrong done and the Offence formerly committed, exhibited, and accepted.
Now, that which is exhibited by doing, or suffering, or both, in way of Satisfaction, and so accepted, being such as makes a plenary satisfaction for an Offence formerly committed, because it utterly extinguisheth, and abolisheth the wrong, so taketh it away as if it had never been, it justly procures a guiltlesness, and blamelesness, to the Delinquent, in whose behalf it is performed, and makes him therefore to be reputed in the eye of the Law, and Justice, as therefore now no delinquent, but as guiltless, faultless, and just.
LVIII.
Mr. Gataker, p. 34. saith, that not the Satisfaction it's self, but the Guiltlessness thereby procured is that which is so often in Scripture termed, Justice or Righteousness called the Righteousness of God, Rom. 1.17. & 3.21, 22. & 2 Cor. 5.21. because prepared propounded and appointed us by God (for God as the party wronged, and Christ as the party satisfying for this wrong, are in this Argument distinguished, Rom. 3.24, 25. 2 Cor. 5.19.21.)
LIX.
The Justification spoken of in the Scripture is such a Justification as wherein there is a special manifestation of God's Justice, Rom. 3.26. whereas in such case, which in plain terms is no other than meer pardon, there may be an ample declaration of Mercy, but no such demonstration of Justice at all.
LX.
They are mistaken who say that the word foreign when applyed to Justification, doth signifie moderation, equity, grace, and mercy, in pardon of sin; and that the word foreign imports only a merciful, charitable person, &c. Vide Gattaker, p. 24.
That the word foreign, or Righteous is used in the New Testament with an eye to Retributive Justice consisting in acquitting the guiltless, and doing Justice upon the guilty, may appear from the ensuing Texts, viz. John. 7.24. John 5.30. Rev. 15.3. Rev. 16.5, 7. Rev. 19.11. 1 John 2.29. 2 Tim. 4.8. Let Grotius and Hammond consult their own Expositions on these Texts one of which doth Expresly so Interpret, 2 Tim. 4.8. though there not so necessarily, because the allusion is there to the Judges, or Triers at the Olympick Games: Again, Rom. 1.32. and Rom. 2.5. where 'tis apparent that Punitive Justice is meant also, Rom. 3.4, 5. expounded by the next words, Is God unrighteous in taking vengeance? Rom. 9.28, 14. 2 Thes. 1.6. Gattaker 24, 25, 26, 27.
LXI.
Though as Justifying is sometimes taken for approving, or vindicating an innocent person that is wrongfully accused, or approving a just action, as that of Phineas; I say, though as the word is taken in that sense, God is said to justifie when he do's not pardon; yet so as the word justifie is taken when God is said to justifie the ungodly, Rom. 4.5. (which is the usual acceptation of it, and that which we here enquire after) God doth never justifie but he doth also pardon. Remission of Sins is a necessary consequent of efficacious Justification, grounded upon satisfaction tendered, and accepted, made, and admitted. When satisfaction for an injury is made and accepted, and the party that did it in reguard thereof justified, that is, thereby thereof discharged, Reason and equity requires that the offence be remitted, that is, that the party wronged cease now to be offended with him whom he was justly offended with before. Vide Gattaker 23.
LXII.
Because when God doth justifie a sinner, he doth always pardon his sins (as hath been said) and Remission of sins, or exemption from punishment, or reversing the sentence of condemnation, are immediate effects, and consequents of Justification: therefore it is that some excellent Divines have put Remission of sins into their descripti…n of Justification, though certain it is, th…t th…y do differ as the cause, and the effect. For God doth therefore remit sin, or take off the the penalty due for sin, because he justifies the sinner, and do's own, and acknowledg him to be guiltl…ss; that is, justly liable to no such penalty, forasmuch as the justice of God is by Christ satisfied for him, inasmuch as he is a true believer. God doth not justifie men, because he has pardoned them (as a Prince might do a man-slayer whom by his Prerogative he has pardoned) but because he Justifieth them, or acknowledges them just and righteous upon account of the satisfaction which he has received from Christ on their behalf, therefore he pardoneth them, or exempteth them from punishment, &c.
LXIII.
Justification seemeth to wash a sinner cleaner, than bare pardon would have done; forasmuch as Justification taketh away not only the penalty that was incurr'd by sin, but the very desert of that penalty, which bare pardon seemeth not to do. He who hath made full satisfaction for an offence, after that is done, is not worthy, or do's not deserve to suffer for it, because the crime is thereby extinguished, and annihilated, but he who has received only a free pardon (as for murther, or the like) though that is sufficient to save his life, yet it cannot take away his demerit, or desert to die, &c. Indeed every justified person before satisfaction accepted, and taking place in him, i. e. before he did believe, did deserve to die eternally, till after the satisfaction of Christ applyed by faith, he can no longer be said to be under the guilt, or just demerit of damnation, &c. Whereas Amesius saith in his Chap. de Justif. That Justification doth not so take away the guilt, as that it takes away the desert of punishment from the sin; which (the sin it self remaining) can in no so…t be taken way, but it so takes away the guilt, that it takes away the deadly effects of it. I say, those words of his are fairly consistent with what I have said: For though a desert of punishment be always inseparable from the nature of sin it self, yet he that was a sinner, may cease, so much as to deserve punishment, I say, a demerit of punishment is separable from a sinner, or one that was so, but not from sin, or from one in whom the sin it self is remaining; (as Amesius speaketh) but from one, in whom it is taken away, by the application of the blood of Christ.
LXIV.
Whereas some great Divines have put into their Definition, that Justification is an act of God wherein he accepteth us as righteous in his sight; which words may seem to imply that Believers are not really righteous in the sight of God, but meerly accepted as such, or as if they were such (as he that pays but half a crown in the pound, may have, by the clemency of his Creditor s, a full discharge given him as if he had pay'd all) I conceive their meaning may be this; that Believers are, as to all the benefits and advantages of righteousness, or of being righteous, so accepted with God upon account of that righteousness of Christs, which is theirs by Imputation only, as if they had had a real inherent righteousness of their own, whereby they had been formally righteous in the strictest sense; as a man is wise by his wisdome, and strong by his strength. They may put an as, (or a tanquam to it) because we do not hold that the righteousness, or obedience of Christ is the Form of Justification in that Formal sense as the rational Soul is the form of a man; but only that it do's supplero vicem, & locum causae formalis, that is, doth stand a Believer in as good stead, for matter of security from hell, and intitling him to heaven, as a compleat perfect righteousness inherent in himself could do. Even as the payment made by a Surety do's to all intents as much secure the principal debtor, as if he himself had done it; yet can he not in a strict sense be said to be so good a paymaster as if he had made payment himself.
LXV.
How God when he justifieth can be said to justifie us from all our sins at once, or to pardon to us all our sins, as well those that are to come, as those that are past, is a thing me-thinks as difficult to explain, as any one thing belonging to the great Doctrine of Justification.
Amesius in his Chap. de Justif. sect. 24. saith this, Sins past are remitted by a formal application, but sins to come only virtually: Sins past are remited in themselves, sin… to come in the subject or person sinning, &c.