A treatise of iustification· By George Dovvname, Doctor of Divinity and Bishop of Dery

CAP. IX. The severall proofe of our assertion, that wee are justified by that righteousnesse of Christ, which is out of us in him.

§. I.

_•…•…Ow I am to prove severally our assertion: that we are justified by Christs righteousnesse. And first, I prove it by that argument, which Bellar∣mines useth against a Osiander, what righteous∣nesse God accepteth in our behalfe, by that we are justified: The righteousnesse of Christ which he performed for us in the dayes of his flesh, God accepteth in our behalfe: otherwise, saith hee, why did the Sonne of God take our flesh upon him, why did hee humble himselfe to become obedient untill death, &c. Therefore by

the righteousnesse of Christ performed in his manhood, wee are ju∣stified, &c.

§. II. Hereunto I adde a second out of the same place b for Bellar∣mine, though he holdeth against Osiander, that wee are not justified by the essentiall righteousnesse of the Godhead: yet he confesseth that the Lord accepteth of no righteousnesse as a satisfaction for sinne, but that which is of infinite value: such is the righteousnesse of Christ onely in regard of the dignity of his Person, being the true God, the great God, God above all, blessed for ev•…•…rmore; therefore by his righteous∣nesse only we are justified: but of this see more c in the seventh Chapter here I argue thus: what righteousnesse the Lord accepteth as a full satisfa∣ction for our sinnes, by that we are justified:

The righteousnesse of Christ the Lord accepteth as a full satisfa∣ction for our sinne, Therefore by Christs righteousnesse we are justified.

By Christs righteousnesse, I say, imputed, and accepted of God in our behalfe. The assumtion is thus proved. What righteousnesse is of i•…•…finite value, that, and that alone the Lord accepteth as a full satis∣faction for our sinnes.

The righteousnesse of Christ is of infinite value, as being the righ∣teousnesse of God, as it is often called.

It therefore, and by it alone the Lord accepteth, as a full satis∣faction for our sinnes.

§. III. My third argument shall be from those places, wherein ei∣ther it is said, that our righteousnesse is in Christ, Esai. 45. 24, 25. and that we are righteous in him, 2 Cor. 5. 21. Phil. 3. 8, 9. or our Savi∣our Christ himselfe is said to bee our righteousnesse. Ieremy prophecy∣ing of the Messias the righteous Branch, whom God would raise to David, saith; In his daies Iuda shall be saved, and Israel shall dwell sase∣ly: and this is the name whereby he shall be called, IEHOVAH our righteousnesse, Ier. 23. 6. and the very same prophecy is repeated, I•…•…r. 33. 16. that the Branch of righteousnesse should grow up to David, in whose dayes Iuda should be saved, and Ierusalem shall dwell safely: and he who shall call her, that is, Ierusalem his Church (for so it ought to be read) is IEHOVAH our righteousnesse, 1 Cor. 1. 30. But of him ye are in Christ Iesus, who of God is made unto us, wisedome, and righteousnesse, and sanctification, and redemption; where Christ is said to bee made our righteo•…•…snesse. To this d Bellarmine answereth: that Christ is rightly called our righteousnesse, for two causes: first, because he is the efficient cause of our justice. For as God in the Psalmes is called our strength and our Salvation, because it is God that strength∣neth and saveth us, and in this place, as Christ is said to bee made our wisedome and redemption, because he maketh us wise and redeemeth us: So Christ is called our right•…•…ousnesse, because he maketh us just, viz. by infusion of righteousnesse.

§. IV. Reply, It is true, that Christ, when hee doth sanctifie us by his Spirit, is the Author of inherent righteousnesse in us: but this is

that which followeth in the text, that he is our Sanctification. These two benefits, as they are here distinguished, so they ought not to bee confounded. Bernard in a Sermon of his doth oftentimes very ele∣gan•…•…ly goe over these foure unctions, as he calleth them, distinguishing justification and sanctification, as we doe: Christ, saith hee, was made unto us wisedome, in preaching; justice, in absolution of sinnes; sanctification, in his conversation; redemption, in his passion—the shadow of thine ignorance hee hath driven away with the light of his wisedome, and by that righteousnesse which is of faith hee hath loosed the cords of sinne, freely justifying the sinner: by his godly conversati∣on he hath given a forme of life, and by his death he hath given a price of satisfaction—he freeth from errour (by his wisedome) he covereth faults (by his righteousnesse) he giveth merits (that is ability of working well) by his life, and rewards by his death—enlighten mine eyes O Lord that I may bee wise, remember not the sinnes of my youth and mine ignorances, and I am just: lead me O Lord in the way, and I am holy: but unlesse thy bloud mediate for mee I am not safe—hee was made unto us of God wisedome, teaching prudence; justice, forgiving sinnes, &c. They onely are wise who are instructed by his doctrine, they onely just who of his mercie have obtained pardon of sinne, those onely temperate or holy, who study to imitate his life; they onely vali∣ant, who imitate his patience.

§. V. And that they are here to bee distinguished, appeareth by this consideration: that in this text all the benefits, which we have by Christ besides our election, which is also noted in the first words (of him yee are in Christ) are reduced unto foure heads. For of God wee were elected in Christ, who of God is made unto us, wisedome, in our vocation; righteousnesse, in our justification; holinesse in our Sancti∣fication; full redemption f in our glorification: that so we may learne not to boast in our selves g, but to ascribe the whole glory of our sal∣vation and of all the degrees thereof, to Iesus Christ our alone and perfect Saviour. To the like purpose h Theophylact observeth the order here used by the Apostle: first, he exempteth from errour, and making men wise instructeth them to the knowledge of God: then hee giveth the pardon of sinnes: and by his holy Spirit indueth them with holi∣nesse: and then granteth perfect deliverance from all evils, which hee calleth redemption, as Chrysostome also and i O•…•…cumenius who observe the same order. And likewise Theoderet, he gave you true wisedome, he gave unto you remission of sinnes, vouchsafing unto you righteousnesse, and he made you holy, and delivered from the tyranny of the Devill. All these foure benefits are the fruits of Christs office of mediation, as he is our Prophet, our Priest, and our King. For as our Prophet, in whom are all the treasures of k wisedome and knowledge, he calleth l us by the Gospell, his doctrine m being our wisedome, and making us wise n unto salvation: as our holy Priest hee justifieth us, his sacrifice o and his obedience, being our righteousnesse: as our gracious and glorious King, being ascended on high to prepare p a place for us, he giveth

q the graces of his holy Spirit to his members, whereby they being sanctified are fitted and prepared for his kingdome: and being gone to prepare a place for us, and us for it, hee r will come againe to bring us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the redemption of possession or our full re∣demption, which is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Thes. 5. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thes. 2. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 10. 39. the obtaining of salvation, the obtaining of glory, and the saving of the Soule, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the redemption of the body, Rom. 8. 23. Christ therefore is of God made unto us wisedome, righteousnesse, sanctification, and redemption or salvation: because his wisedome is communicated unto us by instructi∣on in our vocation, his righteousnes is communicated unto us by im∣putation in our justification; his sanctifying graces by infusion in our sanctification, his glory by possession or fruition, in our glorification.

§. VI. In rendring the second cause, he confesseth the truth: where∣of I desire the Reader to take speciall notice. That Christ is called our righteousnesse, because he satisfied his Father for us: which his satisfaction he doth so give and communicate unto us, when he doth justifie us, that it may bee called our satisfaction and our righteousnesse. For although by justice inhe∣rent in us we bee truly called and are righteous: notwithstanding we doe not by it satisfie God for our faults and for eternall punishment—And thus, saith he, it were not absurd to say, that Christs righteousnesse and merits are impu∣ted unto us, when they are given and applied, as if we our selves had satisfied God. And to that purpose he citeth t Bernard who saith, that Christ di∣ed for all, ut viz. satisfactio unius omnibus imputetur, that the satisfaction of one may be imputed to all but addeth this needlesse caution, modo non negetur, saith Bellarmine, esse in nobis preterea justitium inherentem •…•…ám∣que veram, so it be not denied that there is in us besides a justice inherent and that true: which, if Bellarmine would stay there, we would yeeld unto. For we doe not deny, that there is a righteousnesse inherent in those that are justified, and that also a true, though not a pure, a per∣fect and absolute righteousnesse: onely wee deny that we are thereby justified. Wee are indeed just, but by Christs righteousnesse, as Ber∣nard saith in the same place: justum me dixerim, sed illius justitiâ.

§. VII. This confession of Bellarmine dissolveth the very frame of his owne doctrine of justification: whereunto he hath taught, that no∣thing concurreth but deletion of sinne, and infusion of righteousnesse. And these, not as two acts, but as one act, viz. the infusion of righteous∣nesse expelling sinne. As for imputation of Christs righteousnesse, hee and his fellowes deride and scorne it. But here hee confesseth, (which needs must be confessed) that in justification the satisfaction of Christ is imputed unto us, and accepted of God in our behalfe, as if we our selves had satisfied God: and that, for that cause hee is truly called our righteousnesse. And this imputation he acknowledgeth to be necessa∣ry, because by righteousnesse inherent we doe not satisfie for our sinnes and eternall punishment: We say the same: onely wee adde that this satisfaction made by Christ in our behalfe, is not onely his death and sufferings whereby he satisfied the penalty of the Law, and delivered us

from the curse, himselfe being made a curse for us: but also the holi∣nesse of his person, and the obedience of his life, whereby he perfectly satisfied the justice of God infulfilling the commandements. Now Gods acceptation of Christs satisfaction in our behalfe, whereby he ab∣solveth us from the guilt of sin and damnation by imputation of Christs sufferings, and his acceptation of us as righteous in Christ, by imputa∣tion of his most perfect righteousnesse and obedience, is that very thing, which wee, according to the Scriptures, doe call justification, which distinct benefit of Christ not to be confounded with sanctifica∣tion, the Papists must learne to acknowledge, if they would bee sa∣ved.

§. VIII. To these I adde other as plaine testimonies, where it is said, that wee are justified by the bloud of Christ, and his obedience. From whence I argue thus:

If we be justifi•…•…d by the bloud and obedience of Christ, that is, by his passive and active righteousnesse, then are we justified by the perso∣nall righteousnesse of Christ, which being proper to his person, is out of us in him. But we are justified by the bloud and by the obedience of Christ, Rom. 5. 9. 19. therefore by his personall righteousnesse.

§. IX. Our fifth argument: By what righteousnesse our sinnes are covered, as with a garment, and by which we, being indued therewith, appeare righteous before God, that is the matter of our justification. For he is justified whose sinnes are covered, Psal. 32. 1.

By the righteousnesse of Christ, as a most pretious robe of righte∣ousnesse, and as our wedding garment, our sinnes are covered. (For asu Iustin Martyr truly saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for what other thing was able to cover our sinnes, but his righteous∣nesse?) and wee being clothed therewith appeare righteous before God. Therefore by the righteousnesse of Christ we are justified. Bel∣larmine having, as it were, in our name objected to himselfe, Eph. 4. 22. 24. (which none of us, that I know of, doe object, for wee acknowledge the place to be understood of sanctification, which consiste•…•…h in the put∣ting off the old man, and putting on the new) hee saith, that wee argue from the similitude of a garment, as more fitly resembling imputed ju∣stice than inherent: and that we confirme it by the example of Iacob, who being clothed with the rayment of his elder brother, obtained the blessing.

§. X. To this Bellarmine shapeth two answers. First, that the simi∣litude of a garment may fitly agree to inherent righteousnesse, which I wil not deny: for in the Scriptures theterme of clothing or putting on, is of a large extent: so that he will confesse, that the Hebrew Labash and the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifying to cloth or to put on apparrell, which is not inherent in the body, but adherent, is more fitly by a me∣taphore applyed to signifie outward, than inward indowments. And therefore that I may come to the proofe of my assumption, those phra∣ses of putting on Christ and his righteousnesse, figured by Iacob his put∣ting on of his elder brothers apparell, Gen. 27. of the wedding garment,

Mat. 22. 11. of the first or chiefe robe, Luke. 15, 22. of the white garment promised by Christ, Apoc. 3. 18. of the fine linnen cleane and shining, which is the righteousnesse of the Saints. Apoc. 19. 8. (of which place I have spoken before) are most fitly understood of the righteousnesse of Christ imputed unto us, and put on as it were by faith.

§. XI. In his second answere Bellarmine confesseth, that this simi∣litude of garments and that example of the Patriarch Iacob, may after a sound manner bee accommodated to righteousnesse imputed, if it shall bee said, that it behoueth us to put on, or to be clothed with the merits of Christ: that, being after a sort covered with them, we may aske of God pardon of our sinnes: for as I have said before (saith he) Christ alone was able to satisfie for our sins, and indeed in justice did satisfie: and that satisfaction is given and applyed to us, and reputed ours, when weare reconciled unto God and justified. That exam∣ple therefore being referred to the righteousnesse of satisfaction for the fault, it may be admitted. But if it be referred to that righteousnesse, whereby wee are formally justified, when of sinners and wicked men we are made just and godly, it is by all meanes to be rejected; seeing it is manifestly repugnant, to the Scrip∣tures, to the Fathers, and to reason it selfe. For that one man should satisfi•…•… for another, it may easily be conceived: but that one man should be just, because another is just, was never heard of, and is not onely above, but also against reason,

§. XII. Here, as you see, Bellarmine maketh a distinction betwixt the righteousnesse of satisfaction, and that by which wee are formally made just. But what is that righteousnesse of satisfaction? No doubt, that whereby our Saviour satisfied the Law for us; which he was to sa∣tisfie, as I have shewed before, not onely in respect of the penalty threa∣tened, by his sufferings; but also in respect of the Commandement, by his perfect obedience fulfilling the condition of the promise, Doe this and live. To this, Bellarmine acknowledgeth the similitude of garments and the example of the Patriarch Iacob may fitly be applied: which is as much as wee desire. For this is the whole righteousnesse of justificati∣on, wherein the Lord imputing to a beleever the sufferings of Christ, covereth, or not imputeth or forgiveth his sinnes and the punishment thereunto belonging; and imputing unto him the perfect obedience of Christ, accepteth of him as righteousnesse in Christ. For it is most certaine, that to whom the Lord imputeth not sinne, them hee accep∣teth as righteous: and that hee imputeth righteousnesse, to whom hee imputeth not sinne, Rom. 4. 6, 7. For as Bellarmine himselfe confesseth, the not imputing of sinne bringeth with it the imputing of righteous∣nesse. Neither is it to be doubted, but that the Lord accepteth as well the merits of his obedience, as of his sufferings. And what is that ju∣stice, whereby he saith we are formally made just? no doubt inherent justice, or the righteousnesse of sanctification, by infusion where of sinne is expelled. To this, saith Bellarmine, the similitude of apparell and the example of Iacob cannot be applyed. For though one may satisfie for another: yet one cannot be formally just by the righteousnesse of ano∣ther: which never any of us (to my knowledge) affirmed. The more

absurd was Bellarmine in thinking so absurdly of us. For because hee confoundeth justification and sanctification, hee would needs beare the world in hand, that wee confounding them also, doe teach, that wee are formally made just by the righteousnesse of another, which is out of us in him. But if justification and sanctification are to be distinguished, as I have proved they must of necessity bee distinguished: then it will appeare manifestly, that, that which Bellarmine calleth the justice of sa∣tisfaction, is the whole righteousnesse of justification: and that, by which hee saith wee are formally made righteous, is the righteousnesse of sanctification. Now wee are well content, that the righteousnesse whereby wee are sanctified, or formally made righteous, should not be imputative: so that they will confesse, that the righteousnesse of Christs whole satisfaction, whereby wee are justified before God, is imputed unto us: which they must confesse, or else they cannot bee saved. Here therefore we may sing the triumph, and say; Magna est veritas & prae∣valet.

And thus have I aboundantly proved, that the righteousnesse of God, whereby wee are justified, is not any righteousnesse inherent in us or performed by us: but onely the righteousnesse of Christ our Saviour, which is out of us in him, as being proper to his person; though by imputation communicated to all that truly beleeve in him.

Notes

• Arg. 1. because God accepte•…•…h Christs righte∣ousnesse in our behalfe.
• a

  De i•…•…stif. l. 2 c. 5. §. quartarati•…•…
• b

  De iustif. l. 2. c. 5. §. quòd vero.
• Arg. 2. God ac∣cept•…•…th it alone as being of insinit•…•… va∣l•…•….
• c

  Lib. •…•…. c. 7. §. 3.
• d

  D•…•… 〈◊〉〈◊〉 l. 2. c. 10.
• R•…•…ply to Bellar∣•…•…nes •…•…st an∣swere, that Christ is called 〈◊〉〈◊〉 〈◊〉〈◊〉, b•…•…cause 〈◊〉〈◊〉 is the au∣thour of it.
• Righteousnesse here to be di∣stinguished from Sancti∣fication.
• f

  Ephes. 1. 14. 4. 30. Rom. 8. 23. Luk. 21. 28.
• g

  1 Cor. 1. 31.
• h

  In •…•…ocum.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  Col. 2. 3.
• l

  2 Thes. 2. 14.
• m

  Deut. 4 9. 1 Cor. 2. 6, 7.
• n

  2 Tim. 3. 15.
• o

  Rom. 5 9 19.
• p

  Jo•…•…. 14. 2.
• q

  Ephes. 4. 8.
• r

  Ioh. 14 3.
• s

  Ephes. 1. 14. Luk. 21. 28.
• Bell•…•…rmines second cause, why Christ is said to be our righteousnesse, because he sa∣tisfied for us.
• t

  Epist. 190.
• Bellarmines confession overthroweth the popish do∣ctrine of iustifi∣cation.
• Arg. 4. because we are iustified by the bloud of Christ and by his obedience.
• Arg. 5. because by Christs righteouinesse out sinnes are covered.
• u

  ad Diogn•…•…m
• De iustif. l. 2. cap. 11.
• Bellarmines first answere.
• His second answere.
• Reply to Bel∣larmines an∣swere.
• Conclusion.